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THE 37^ 

B A.PTI ST 

DIRECTORY: 



A GUIDE TO THE 






DOCTBINES AND PEAOTICES 



OP 



BAPTIST CHURCHES. 



BY 



REV. EDWARD T. HIS COX, D.D. 



TWELFTH THOUSAND. 



NEW YORK : 

SHELDON AND COMPANY 
BOSTON: GOULD & LINCOLN. 




1868. 






BevsasD »«ofdiisf to A«t of Congroaa, A tho yeer 196,^ 

SdELDON * CO., 

6 CJet^'i Office of the DUtrict Court of the United State*, for the Soatkon 
Kew York. 









P II E F A E . 



The following is designed, as its name implies, to be 
a directory to the doctrines and practices of Baptist 
churches. Its plan is different from that of any other 
work ; more comprehensive in the range of its subjects, 
but more concise in its statement of facts. It is rather 
a book for reference than a book for general reading. 
The arrangement is intended to be so clear and con- 
venient, that any subject on which information is 
wanted, can be found at once. The style is adapted 
to the condition of those who desire information on 
such subjects, but who have little disposition for 
laborious or protracted investigation — instances of 
which are frequently occurring within the observation 
of every pastor. 

There are great numbers of the younger members 
of our churches who, while they have a deep convic- 
tion that the doctrines they hold are according to the 
word of God, yet greatly need instruction as to church 
order and discipline, and the usages of the denomina- 
tion. Indeed, there are many older members who 
might not be able to bring forward arguments to 
justify their faith and practice, or give information to 
those who desire to be instructed as to our denomiua- 



Vlll PREFACE. 

tional peculiarities. Besides, there are many outside 
the churches who often wish to know accurately what 
Baptists do believe and practise. These persons have, 
perhaps, small means to purchase, and little time to 
peruse many books. They desire to have the whole 
matter so condensed and definite that they can see 
it at a glance, and so reliable that they cannot doubt 
its correctness. The Directory is designed to supply 
this want. 

Proof sheets of it were sent by the publishers to a 
number of ministers, eminent for learning and piety, 
residing in different sections of the country, who w T ere 
requested to express their opinions of its merits, and 
also to make any suggestions that might improve it. 
I take this opportunity to express my gratitude for the 
very kind and generous terms in which they were 
pleased to speak of it, as well as for the very valu- 
able suggestions, which were made by several of them 
— which suggestions have, to a considerable degree, 
been adopted. 

It is hoped that this work, prepared with much 
labor and care, and having met such general and 
generous approval, will be thought worthy to find a 
place in every church, and to be in the hands of every 
church member. That it may, by the divine blessing, 
contribute to the harmony, peace, and prosperity of 
our churches, is my sincere desire and prayer, 

E. T. H. 

New York, February 22, 1859. 



CONTENTS 



PART FIRST. 
CHAPTEE I. 

A CHURCH. 

PAfll 

1. What is a Christian Church 13 

2. Churches Constituted 17 

3. Churches Recognized 18 

CHAPTEK n. 

ITS OFFICERS. 

1. The Pastor 20 

2. The Deacons 23 

3. Other Officers 26 

CHAPTEE in. 

ITS ORDINANCES. 

1. Baptism 28 

2. The Lord's Supper 33 

CHAPTEE IV. 

ITS SERVICES. 

1. Treadling. 38 

2. Social Meetings 38 

3. Special Services 41 



X CONTENTS. 

CHAPTEK V. 

ITS WOESHIP. 

1. Preaching 42 

2. Praying 45 

3. Singing 49 

4. Exhorting 52 

CHAPTEK VI. 

ITS GOVEENMENT 56 

CHAPTER VII. 

ITS MINISTEY 61 

CHAPTER Vm. 

ITS MEMBERSHIP. 

1. Qualifications 76 

2. Admission 77 

3. Dismission 80 

CHAPTER IX. 

ITS DISCIPLINE. 

1. Laws of Action 85 

2. Private Offences 89 

3. Public Offences 94 

CHAPTER X. 

ITS BUSINESS. 

1. Order of Business 103 

2. Rules of Order 104 

CHAPTER XI. 

ITS MISSION 115 



CONTENTS. XI 

CHAPTEE Xn. 

ITS CUSTOMS. 

1. Councils , 128 

2. Associations 131 

3. Other Bodies 132 

CHAPTEE XTEI. 

ITS DUTIES 135 

CHAPTEE XTV. 

ITS PRIVILEGES 140 

CHAPTEE XV. 

ITS PIETY..., 143 

CHAPTEE XVI. 

ITS DOCTRINES. 

1. Articles of Faith 154 

2. Covenant 176 



PART SECOND. 



CHAPTEE I. 

DENOMINATIONAL PECULIARITIES 179 

CHAPTEE n. 

THE BAPTLSMAL QUESTION 182 



XU CONTENT S . 






CHAPTER EI. 

INFANT BAPTISM. 20ft 

CHAPTER IV. 

THE COMMUNION QUESTION. 211 

CHAPTER V. 

QUESTION OF CHUECH OFFICERS 236 

CHAPTER VI. - 

QUESTION OF CHUBCH GOVERNMENT 239 

CHAPTER Vn. 

BAPTIST HISTORY 242 

CHAPTER Vni. 

FORMS AND BLANKS 258 

CHAPTER IX. 

BBNEVOLENT SOCIETIES 268 



TIIE 



BAPTIST CHURCH DIRECTORY 



PART FIRST. 

CHAPTER I. 
A CHUKCH. 

I. — What is a Christian Church? 

A Christian Church is a congregation of bap- 
tized believers in Christ, worshipping together ; 
associated in the faith and fellowship of the Gos- 
pel ; practising its precepts ; observing its ordi- 
nances; recognizing and receiving Christ as their 
supreme lawgiver and ruler; and taking his 
Word as their sufficient and exclusive rule of 
faith and practice, in all matters of religion. 

That a Christian Church is a congregation of 
Christian disciples, and not a society, or number 
of congregations or churches combined, and 
united under some more general head or govern- 

13 



14: THE BAPTIST CHURCH DIRECTORY. 

ment, is evident from the Scriptural mention 
made of the Apostolic churches. There were 
"the churches throughout all Judea, and Ga 
lilee, and Samaria ;" ' also " the church which 
was in Jerusalem ;" a they " ordained them 
elders in every church ;" 8 " the churches of 
Galatia;" 4 " the churches of Asia;" 6 "the 
churches of Macedonia ;" 6 " the church of the 
Laodiceans ;" 7 " the church of the Thessalo- 
nians ;" 8 " the church that is at Babylon-" 9 

Though the church is sometimes spoken of, in 
distinction from the world, as the church uni- 
versal, embracing all the people of God every- 
where, yet by churches are meant single, sepa- 
rate, visible congregations of Christian disciples, 
definitely organized, with their laws, officers, 
ordinances, discipline, and duties, doing the 
work and maintaining the worship of Christ. A 
church is " the body " in its relation to Christ 
who is " the head." It is " a spiritual temple," 
as being composed of spiritual or regenerate 
members, and distinguished from all material 
and unsanctified organizations. It is " the pillar 
and ground of the truth," in its relation to the 
maintenance and support of the divine law, and 

* Acts ix. 31 . 2 Acts xi. 22. » Acts xiv. 23. 

* 1 Cor. xvi. U 6 1 Cor. xvi. 19. 6 2 Cor. viii. 1. 
» Col. iv. 16. 8 1 Thes. i. % » 1 Peter v. 13. 



THE BAPTIST CHURCH DIRECTORY. 15 

its proclamation and propagation of the great 
realities of the Gospel. 

1. The Character of Churches. — A church con- 
stitutes a kind of spiritual kingdom in the world, 
but not of the world ; w r hose king is Christ ; 
whose law is his word ; whose institutions are 
his ordinances ; whose duty is his service ; whose 
reward is his blessing. 

In all matters of faith and conscience, as well 
as in all matters of internal order and govern- 
ment, a church is " under law to Christ ;" 1 but 
as men and citizens, its members must " submit 
themselves to governors," 2 like other men, so far 
as shall not interfere with, or contravene, the 
claims of the divine law and authority upon 
them. 8 — They must " render unto Cesar the 
things that are Cesar's, and unto God the things 
that are God's," 4 remembering that God's claims 
are supreme, and annihilate all claims that con- 
tradict or oppose them. 

2. The Design of Churches. — The evident 
design of our Saviour in founding and preserving 
churches in the world, was, that they should be 
monuments in the midst of guilty men, bearing 
perpetual witness against the wickedness of the 
world, and to the goodness of God. But espe< 

M Cor. ix. 21, * 1 Peter tt. 14. 

* See Part First, chap. vi. 4 Matt. xxii. '21. 



16 THE BAPTIST CHURCH DIRECTORY. 

cially that they should be living testimonies to 
the work of redemption, " the light of the world," 
and " the salt of the earth." ' 

They constitute the effective instrumentality 
by which the will of God and the knowledge of 
salvation through Christ are made known to 
men ; at the same time they form homes for the 
saints on earth ; sheep-folds for the safety of the 
flock, and schools for the instruction and train- 
ing of the children of the covenant ; while they 
encourage the penitent and warn the careless. 
Churches should well understand their "high 
calling," and seek to accomplish it, "according 
to the will of God." 2 

3. The Authority of Churches. — The authority 
of a church is limited to its own members, and 
applies to all matters of Christian character, and 
whatever involves the welfare of religion. It is 
designed to secure in all its members a conduct 
and conversation " becoming godliness." 

This authority is derived directly from God ; 
not from states, nor princes, nor people ; not 
from its own officers, nor its members, nor from 
any other source of ecclesiastical or civil power 
or right. 8 But Christ " is head over all things 
to the church," 4 and also as of right, " the church 

i Matt. v. 13, 14. a Gal. i. 4. 

8 See Part First, chap, vi.— Second Part, cbap. vi. 4 Eph. i. 22. 



THE BAPTIST CHURCH DIRECTORY. 17 

is subject to Christ." ' But the authority of the 
church does not extend to its own members 
even, in matters merely personal and temporal, 
and which do not affect their character or duties 
as Christians. 11 

II. — Churches Constituted. 

When a number of Christians, members of the 
same or of different churches, believe that their 
own spiritual improvement, or the religious wel- 
fare of the community so requires, they organize 
a new church. 

This is done by uniting in mutual covenant, to 
sustain the relations and obligations prescribed 
by the Gospel, to be governed by the laws of 
Christ's house, and to maintain public worship 
and the preaching of the Gospel. Articles of 
faith are usually adopted, as also a name by 
which the church shall be known, and its officers 
elected. 

III. — Churches Recognized. 
It is customary for them to call a council, to 
meet at the same, or at a subsequent timo, 
to recognize them ; that is, to examine their doc- 
trines, inquire into the circumstances and rea« 
eons of their organization, and express, on behalf 

1 Eph. v. 24. a See Part First, chaps, viil., Ix. 



18 THE BAPTIST CHURCH DIRECTORY. 

of the churches they represent, approbation fo: 
their course, arid fellowship for them, as a 
regularly constituted church of the same denomi- 
nation. The calling of a council is, however, 
entirely optional with the church ; it is a pruden- 
tial measure merely, to secure the sympathy and 
approbation of sister churches, but is in no sense 
necessary. 

The council usually hear their articles of faith 
and covenant ; listen to a statement of the causes 
which led to their organization ; examine the 
letters held by the constituent members ; care- 
fully consider the whole subject, and then vote 
their approval, if they so approve, or advise 
them to the contrary, if they disapprove. It 
is customary to hold some appropriate reli- 
gious service on the occasion, when a discourse 
is preached, a charge given to the church, the 
hand of fellowship extended by the council to 
the church, through some one chosen by each 
for the service. 



Note \. — A church may fail in some respects to meet the 
requirements of the Gospel, and still be a Church of Christ, pro- 
viding it fulfills the fundamental conditions of a scriptural faith 
and practice. 

Note 2. — But when a church ceases to acknowledge and sub- 
mit to Christ as its supreme ruler, and to receive his Word as 
its supreme law, then it ceases to be a Church of Christ, though 



THE BAPTIST CHURCH DIRECTORY. 19 

it iuay still accept some of his doctrines and practise some of 
his precepts. 

Note 3. — If a council should refuse to recognize a newly con- 
stituted church, still that church would have the right to main- 
tain their organization, and continue the forms of worship, and 
would as really be a church without, as with the sanction of 
the council. It would seldom, however, be expedient to do 
this, against the convictions of churches and pastors expressed 
in the decisions of a council. 

Note 4. — The multiplication of feeble churches should be 
guarded against, and the organization of new interests without 
the prospect of becoming independent and efficient, should be 
discouraged. 

Note 5. — Especially ought the formation of new churches, as 
the outgrowth and fruit of strife and dissension in older ones, 
to be avoided and discountenanced, except in the most extreme 
cases. A large and careful observation proves, that very few 
churches so constituted ever attain to any considerable degree 
of prosperity, or usefulness. 

Note 6. — It not unfrequently happens, that a council doubts 
the propriety of recognizing a new church, and yet hesitates to 
refuse lest it might possibly place difficulties in their way, and 
hinder the progress of a good cause. In such cases the more 
wise and prudent course is, for the council to adjourn for a spe- 
cified time, three or six months, at the end of which the case 
would be likely to present a more definite aspect, and allow of 
a more satisfactory dec j3ion. 



CHAPTER II. 

ITS OFFICERS. 

The scriptural officers of a church are two: 
Pastor, and Deacon. 

I. — The Pastor. 

In the New Testament the pastor is called 
bishop, which means an overseer, and indicates 
the nature of his work. He is also called elder, 
or presbyter, which properly means an aged 
person — a term probably derived from the Jew- 
ish synagogue, and indicates dignity of office. 
He is also called a minister, which means a 
servant, and implies that he is to minister 
and serve in spiritual things. The term pas- 
tor signifies a shepherd, and implies also the na- 
ture of the relations he sustains to the church. 

1. His Duties. — The pastor is to take the over- 
sight of the church in spiritual things. His 
special duties are, preaching the Gospel, admin- 
istering the ordinances, carefully watching over, 

1 See First Part, chap, vii., Second Part, chap. v. 
SO 



THE BAPTIST CHURCH DIRECTORY. 21 

guiding, and advancing the religious interests of 
the people, " for the perfecting of the saints, for 
the work of the ministry, for the edifying of the 
body of Christ." ' 

2. His Authority. — Though pastors cannot 
rightfully assume authority as being " lords over 
God's heritage," 2 yet there is a sense in which 
the ministerial office should command and re- 
ceive a deference rendered to no other. The 
Apostle enjoins that " the elders that rule well 
be counted worthy of double honor," 3 and, also, 
to " obey them that have the rule over you, and 
submit yourselves." * Here is a sense, therefore, 
in which they are to rule, and the people are to 
obey. 

3. His Sphere. — A minister should do good 
everywhere, " as he has opportunity." But his 
special and particular sphere of labor is with 
"the flock over which the Holy Ghost hath made 
them overseers, to feed the church of God ;" B 
" taking the oversight thereof not by constraint, 
but willingly, not for filthy lucre, but of a ready 
mind." 6 Nothing else should be allowed to 
interfere with the completeness and fidelity of 
his duties to the people of his charge. 



i Bph. lv. 12. 2 1 Peter v. 8. 8 1 Tim. ▼. IT. 

« Heb. xiii. 17. 6 Acts xx. 18. • 1 Peter v. 2. 



22 THE BAPTIST CHURCH DIRECTORY. 

Note 1.— In choosing a pastor, the utmost care is requisite. 
Great prudence and discretion are needed, especially on the 
part of deacons and leading members of the church. An act 
so vitally connected with the welfare of the church and the 
prosperity of the Gospel, should be preceded and accompanied 
by earnest and protracted prayer for divine direction in the 
choice. 

Note 2. — One should be selected who gives undoubted evi- 
dence of having been called of God to the holy work : one on 
whom the church can unite, and with whom they can coope- 
rate, and who also possesses qualifications fitted for that par- 
ticular field. A man of deep and undoubted piety, the integrity 
and consistency of whose conduct command the confidence of 
all who know him, and whose usefulness is hindered by no 
moral or social defect. 

Note 3. — The connection between pastor and church is 
sometimes made for a limited and specified time; but more 
commonly it is indefinite, and can be terminated at the request 
of either party. Permanency in the pastoral relation should 
most earnestly be sought, as tending to the welfare of all con- 
cerned. Trifling disadvantages should rather be endured than 
remedied at the expense of those more serious evils, which fre- 
quent changes seldom fail to bring upon both church and pas- 
tor. 

Note 4. — In settling a pastor, the church either calls a young 
n^an to be ordained, or one who is already in the ministry. In 
the first case, they should be well acquainted with the character 
of the candidate, and be satisfied with his reputation for piety, 
and also have sufficient opportunities of hearing him preach, to 
judge whether his gifts promise usefulness in that field. In 
the second case, they should be informed as to the history of hia 
past labors, and know that he has a good report of the 
people of his charge, and especially of those who are without. 
A minister who does not command the respect of society, can* 
not be very useful in the church. 



THE BAPTIST CHUKCH DIRECTORY. 23 

Note 5. — Is it right and proper for one church to call a mail 
to be their pastor who is at the time pastor of another caurcM 
Merely to call a man would neither be wrong nor dishonorable 
— would violate no law of christian right or courtesy. Let the 
responsibility then rest with him of deciding whether it is right 
and expedient to accept the call. But if one church should use 
special means to unsettle the pastor of another, by arguments, 
persuasions, and inducements, it would be both unchristian 
and dishonorable. 

Note 6. — The too common practice of hearing many candi- 
dates preach on trial cannot be approved, and usually operates 
most unfavorably upon the church which practises it. A few ser- 
mons, preached under such circumstances, are no just indica- 
tion of a man's ministerial ability, or pastoral qualifications. It 
shows little more than the manner of his address. His general 
reputation, and the history of his past successes, will afford a 
more correct estimate of his worth and adaptation. 

II.— The Deacons. 

The term deacon in the New Testament means 
properly, a minister, or servant, and is applied to 
the Apostles, and even to Christ himself. But 
in ecclesiastical usage it designates an officer in 
the church. 

1. Their Origin. — The account of the insti- 
tution of this office is found in Acts vi. 1-6. 
When the number of converts was greatly mul- 
tiplied, the care of the needy, and the charge 
of temporal affairs added so much to the labors 
of the Apostles as seriously to interfere with 
their spiritual duties. Hence having called the 



24: THE BAPTIST CHURCH DIRECTORY. 

multitude of the disciples together, they stated 
the case, and requested them to select "seven 
men of honest report, full of the Holy Ghost ) 
and wisdom" to perform this work, that they 
might " give themselves continually to prayer, 
arui to the ministry of the word." These 
were accordingly selected, when the Apostles 
set them apart to the service for which they 
were chosen, by the laying on of hands, with 
prayer. 

2. Their Duties. — The deacons, therefore, are 
to be chosen from among the faithful, prudent, 
and experienced members by a free vote of the 
church. Their duties are, the care of the sick 
and needy members, having charge of the tem- 
poral affairs of the church, counselling with, and 
assisting the pastor in advancing the welfare 
of the body. 

3. Their Xurnber. — Their number is variable 
and discretionary ; usually from two to seven, 
according to the condition and necessities of the 
church, the latter being the original scriptural 
number. The number, however, should not be 
increased merely as a form, nor out of compli- 
ment to the men, but for the sake of actual and 
substantial service to be performed by them. 

4. Their Period. — They are sometimes chosen 
for a limited, but more commonly for an indefr 



THE BAPTIST CHUKCH DIRECTORY. 25 

nite period, their places to be filled by others 
whenever they or the church may desire. Per- 
manency in this as well as the pastoral, usually 
tends to secure a higher regard for the office, 
and greater usefulness on the part of those who 
fill it. 

5. Their Ordination. — In the Apostolic exam- 
ple deacons were ordained with the solemn ser- 
vice of laying on of hands. In our oiler 
churches, this practice was carefully adhered to, 
as it still is very generally at the South, "but 
in many parts, of late, it has fallen very ruach 
into disuse. The office is coming to be far 
too lightly esteemed, and the scriptural charac- 
ter of the men is too little insisted on. Ordi- 
nation, if practised, would invest both with 
more importance. Too much care cannoi be 
given to secure the right kind of men, when 
we consider that the permanent influence of 
a deacon for good or evil in a church, is 
scarcely surpassed by that of the pastor himself. 

Note 1. — It will be observed that the deaconship \ras not 
instituted by Christ, but by the Apostles, and grew out of the 
emergencies of the case. That it was divinely approved, how- 
ever, and intended to be permanent, is evident, since Paul sub- 
sequently recognizes the office, and specifics the qualifications 
which deacons shall possess. 

Note 2.— It will be noticed also, that the deacons were 
2 



26 THE BAPTIST CHURCH DIRECTORY. 

chosen by the church, that is, the " multitude of the disciples,* 
and chosen also from among their own number ; but were 
ordained, or appointed, by the Apostles, with prayer and laying 
on of hands. 

Nute 3. — The qualifications made requisite in the men suffi- 
ciently indicate the importance of the office, and the care with 
which it should be filled. " Men of honest report — full of the 
Holy Ghost, and wisdom." While in 1 Tim. chap, iii., tho 
qualifications required are much the same as those mentioned 
in the case of bishops or pastors. 

Note 4. — It is evident from the character of the men, and 
the personal history of some of them, that while a care for the 
temporal interests of the church was to constitute the distinc- 
tive feature of their office and duties ; at the same time they 
were foremost as counsellors and coadjutors with the Apostles, 
for the spiritual interests of the church. Having been among 
the most devout, prudent, and faithful, before their election, 
and as the reason for their being chosen, they would not be 
less so, afterwards. Such should the deacons ever be. 

Note 5. — The deaconesses referred to in 1 Tim. iii. 11, were, 
probably, not deacons' wives, but a class of females appointed 
in the churches, to minister to the olck, and perform other ser- 
vices to those of their own sex, which could more appropriately 
be done by them than by the male members. 

III-. — Other Officers. 

It is usual for a church, as a matter of con- 
venience, to appoint a Clerk to take minutes, 
and preserve records of its business proceed* 
ings, with all other records and papers belong- 
ing to it. Also, a Treasurer is chosen, to 
hold, disburse, and account for moneys for 



THE BAPTIST CHURCH DIRECTORY. 27 

church purposes. Also, Trustees are elected 
where they may be necessary, legally to hold 
property, and administer its financial affairs, 
and when so required by the laws of the State. 

But these are the appointments of expediency, 
and are not scriptural church officers. The 
duties of the officers just mentioned do properly 
belong to the deacons, and constitute a part of 
their appropriate work. Yet it may be right, 
and needful, to distribute the labors and bur- 
dens of the church among its members, as also 
to meet any requirements of civil law. 

Note 1. — The various duties and responsible services of the 
church should be as widely distributed among the members as 
practicable, so that the same persons need not fill different offices 
at the same time. This will avoid imposing heavy burdens on a 
few, accustom all to responsible duties, and guard against com- 
mitting the official influence and control of the body into the 
hands of a few members. 

Note 2. — The trustees are really a standing committee of the 
church appointed for a specific purpose. They are therefore 
entirely under the direction of the church, and not separate 
from, nor independent of the body. They cannot hold, use, nor 
dispose of the property placed in their hands, except as in- 
structed by the church. Whatever technical rights or privileges 
civil laws or the decisions of courts may give them, they are 
bound by every principle of honor, morality and religion, strictly 
to perform the wishes and obey the instructions of the churcll 
by which they are appointed. 



CHAPTEE III. 

ITS ORDINANCES. 






The Ordinances enjoined by the Gospel, and 
to be observed by a Christian Church, are two : 
Baptism and the Lortfs Supper. These are the 
two symbols of the new covenant, the two pillars 
of the spiritual temple, the two monuments of 
the new dispensation. Christ has appointed no 
others. They are positive institutions, as distin- 
guished from those of a simply moral character ; 
and their force and sacredness, together with the 
obligation to honor and observe them, come 
directly from the character and authority of 
Christ who appointed them. 

I. — Baptism. 1 

Baptism is the immersion of the candidate 
in water, in or into the name of the Father, Son, 
and Holy Spirit ; and is administered to such 
only, as profess faith in Christ, giving evidence 
of a regenerate heart. 

See Second Part, chap, ii. 
28 



THE BAPTIST CHURCH DIRECTORY. 29 

1. Its Institution. — Baptism was instituted by 
Christ, or by John the Baptist admitting his 
baptism, to be Christian Baptism. It did not 
come in place of circumcision, or any other sign 
or seal of the old covenant, but was ordained for 
the new. Thus " John did baptize in the wil- 
derness and preached the baptism of repentance 
for the remission of sins." ' " Then cometh 
Jesus from Galilee to Jordan unto John, to be 
baptized of him." a " And Jesus, when he was 
baptized, went up straightway out of the water." 8 
" And he said to his disciples, Go ye therefore 
and teach all nations, baptizing them in the 
name of the Father, and of the Son, and of the 
Holy Ghost." 4 

2. Its Administration? — The form or manner 
of its administration, is that of dipping^ or im- 
mersing the person to be baptized, in water, and 
is thereby distinguished from the many ablutions 
and sprinklings of the Mosaic dispensation. 
" And they went down both into the water, both 
Philip and the Eunuch, and he baptized him." • 
" Therefore we are buried with him by baptism, 
into death." 7 " Buried with him in baptism." * 

3. Its Subjects. — It is to be administered to 



» Mark I. 4. a Matf. iii. 18. » Matt. iii. 16. 

« Matt, xxviii. 19 s See Part Second, chap. il. • Acts viil. 8& 

* Bom. ri. I. 8 Col. ii. 12. 



30 THE BAPTIST CHUKC:i I .Y. 

a 
1st 
M Bat whei 

th men an. .:..*'- "Then the 

h all thy -." ■ 

4. Its ( . — E r the 

_ 1 believe 

Christ : u 
solemn obUga 

in him for salva* 

BBl i 

C I 

ent 
: y ; ;;. in the M 

." ■ w Arise an 

I: is C. '■::. — Baptism points 

per; .th, 

in the 
minds of E vho 

..." It l 
die ana roe i the de 

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i A. s Acts H.4L 

* A. ? .. . 



7 HE BAPTIST CHURCH DIRECTORY. 31 

into his death." ' " Buried with hiin in baptism 
wherein also ye are risen with him. 5 ' 2 There 
is " one Lord, one faith, one baptism ;" 3 thus for- 
ever connecting the Lord with his disciple, by 
the living links of faith and baptism. " We are 
buried with him by baptism into death." 4 

6. It is Typical. — It points out things to come, 
and prefigures most beautifully, the resurrection 
of the body from the dead, " like as Christ was 
raised up from the dead, by the glory of the 
Father," 6 in which doctrine of the resurrection 
the candidate symbolically professes his faith. 
" If the dead rise not at all, why are they then 
baptized for the dead." 6 Thus uniting the hope 
of the future to the faith of the past, and binding 
both to ihe realities of the present, in baptism. 

7. It is Emblematic. — It is a confession of the 
great cardinal doctrines of the Gospel. In the 
symbolic force and expression of the ordinance, 
the mode of it is emphatic. No other man- 
ner could teach these doctrines. It represents 
Christ's sufferings, death, and burial, for our sins, 
and his resurrection from the dead for our justi- 
fication. " But I have a baptism to be baptized 
with ; and how am I straitened till it be 
accomplished." 7 It represents the candidate's 

1 Rom. vi. 8. 2 Col. ii. 12. 8 Eph. iv. 5. « Rom. vi. 4, 

6 Rom. vi. 4. 8 1 Cor. xv. 29. 7 Luke xii. 50. 



32 THE BAPTIST CHURCH DIRECTORY. 

death to sin, and rising to a new spiritual life in 
Christ; "Buried with him by baptism into 
death." x " For as many as have been baptized 
into Christ, have put on Christ." 9 

It professes hope in the resurrection from the 
dead : " For if we have been planted together in 
the likeness of his death, we shall be also in the 
likeness of his resurrection." 8 The life ever- 
lasting stands in sacred fellowship with the death 
to sin ; for, " if we be dead with Christ, we 
believe that we shall also live with him." 4 It 
represents in an outward symbol the inward work 
of the Spirit, and shows how, " according to his 
mercy, he saved us by the washing of regenera- 
tion, and the renewing of the Holy Ghost,"* 
a work already performed upon the heart of the 
candidate, by an application of the cleansing 
blood of Christ. " The like figure whereunto 
even Baptism doth now save us (not the putting 
away the filth of the flesh, but the answer of a 
good conscience towards God), by the resurrec- 
tion of Jesus Christ." 6 

It also shows forth the unity of the faith and 
the fellowship of the people of God, who in the 
one baptism, profess their trust in the one Lord, 
and their acceptance of the one faith : " For 

» Rom. vi. 4 a Gal. iii. 27. » Rom. vi. 5. 

* Rom. Ti. 8. • Tit. iii. 5. a 1 Peter iii. 21. 



THE BAPTIST CHURCH DIRECTORY. -j6 

by one Spirit we are all baptized into one 
body." ' 

II.' — The Lord's Supper. 8 

The Lord's Supper is a provision of bread and 
wine, as symbol.-; of Christ's body and blood, par- 
taken by the members of the church, to com- 
memorate his sufferings and death, and to show 
their faith and participation in the merits of his 
sacrifice. 

1. lis Institution. — Our Saviour instituted the 
Slipper at the close of the last paschal feast which 
lie kept with the disciples before he suffered. 
u As they were eating, Jesus took bread and 
blessed it, and brake it, and gave it to the dis- 
ciples, and said, Take eat ; this is my body. 
And he took the cup and gave thanks, and gave 
it to them saying, Drink ye all of it ; for this is 
my Wood, of the New Testament, which is shed 
for many for the remission of sins." 3 

2. Its Obligation, — It is not only a privilege 
for the Christian to receive the Supper, but it is 
his duty. It is the duty of every believer to be 
baptized, and the duty of every baptized believer 
to receive the communion of the Supper. " Take, 
eat; drink ye all of it." "Divide it aniMig 

1 1 Cor. an. !•;. 2 See First i'ait, chap. xiv. '6 —Second Part, cha|i It. 
fc Matt. xxvi. 26. 

2* 



31 THE BAPTI.-T CHUPXH DIRECTORY. 

yourselves.'' " This do in remembrance of me." 
Let no disciple lightly esteem it. 

3. Its Subjects? — Those who have a right to 
the supper are baptized believers, who are walk- 
ing according to his Word and will. Xo others. 
Our Saviour i; sat down, and his twelve Apostles 
with him." 8 and he " gave it to the disci pies," * 
not to others, and said, ;; Take this and divide it 
among yourselves,'' 5 not among others. 

4. It is Commemorative. — It is designed to 
commemorate the death of Christ, and be a per- 
petual memorial in his churches, and to his peo- 
ple, of his sacrifice for their redemption. "This 
do, in remembrance of me ;'' li This do ye, as oft 
as ye drink it, in remembrance of me." 6 

5. It is Typical. — It not only points the Christ- 
ian back to the broken body, and the blood shed, 
to the Saviour's sufferings and death, but onward, 
also, to his second coming, and the feast and fel- 
lowship above. ;i But I say unto you, I will not 
drink henceforth of this fruit of the vine, until 
that day when I drink it new with you, in my 
Fathers kingdom:" 1 " For as often as ve eat 
this bread, and drink this cup, ye do show the 
Lord's death, till he come.''' ' 



1 Luke xx;i. 1-3. a See Second Part, chap. iv. 

» Luke xxii. H, « Mai 5 Luke xx.. 17 

• 1 Cor. x:. 21, 25. 7 Matt jotj 1 Car. xL _o. 



THE BAPTIST CHURCH DIRECTORY. 35 

6. It is Emblematic. — In all these things it 
teaches symbolically great Gospel truths, while 
it perpetuates the memory of the work of redemp- 
tion, by the death of Christ. It is the sign or 
seal, of the love of Christ to the believer in the 
new covenant of grace, and a token of his faith- 
fulness. " This cup is the new testament in my 
blood." 1 

It shows a spiritual fellowship and communion 
with Christ, on the part of those who receive it, 
and indicates their union with him ; " The cup 
of blessing which we bless, is it not the com- 
munion of the blood of Christ ? The bread which 
we break, is it not the communion of the body 
of Christ?" 2 

It expresses, also, a fellowship of the disciples 
for each other, and a unity of faith on the part 
of those who receive it. They, though many, 
are one body, and Christ is the one head ; " for we, 
being many, are one bread and one body ; for 
we are all partakers of that one bread." 3 

It represents the spiritual life and nourishment 
of the Christian, as derived wholly from Christy 
through faith in him, as life and nourishment for 
the body are derived from common bread and 
wine ; " For even Christ our passover, is sacri- 

» Luk2 xxii. 20. s 1 Cor. x. 16. » 1 Cor. x. IT 



36 THE BAPTIST OUTJRCH DIRECTORY. 

ficed for us. Therefore let us keep the feast : not 
with old leaven, but with the unleavened bread 
of sincerity and truth." l 

Note 1. — In baptizing candidates, the utmost decorum, good 
order, and solemnity should be observed, and nothing on the 
part, either of the administrator, or the candidates occur to 
excite any other emotions in the minds of spectators, than those 
of reverence and devotion. Sometimes this most impressive 
and sacred ordinance is administered so rudely, with such 
thoughtless haste, and with so many blunders and mistakes, as 
to bring it into great disrespect in the estimation of those who 
witness it. 

Note 2. — Both ordinances are usually administered by minis- 
ters; but should the church so direct, would doubtless be valid 
if administered by a private member of the church. 

Note 3. — It is not pretended that there is any spiritual powei 
or efficacy in the ordinances, to purify or sanctify the soul ; 
but as divinely appointed, they certainly are means of grace, 
the use of which tends greatly to spiritual profit, when per- 
formed with faith, and the neglect of which, is a disobedience 
and a cause of spiritual decline. 

Note 4. — These ordinances are usually administered on the 
Sabbath, and more commonly once each month — particularly 
the Supper. They may however be administered at any time 
or place at the discretion of the church as circumstances may 
require. 

Note 5. — Baptism, properly speaking, is not to he repeated 
But in cases where baptism in form has been administered, evi- 
dently without the exercise of a saving faith, and without even 
(in intelligent profession cf sueh a faith on the part of the can- 
didate, and without a co* rect understanding of the nature and 

1 1 Cor. r. 7, 8. 



THE BAPTIST CHURCH DIRECTORY. 87 

requirements of the Gospel, or the design of the ordinance it- 
self, as also where the administrator was not duly qualified — in 
such cases the ordinance may be repeated. This would be re- 
baptizing in form, but not in fact, since in the first case the 
ordinance being invalidated, was not really a Scriptural baptism 

Note 6.— It is customary for the pastor, on communion occa- 
sions, when the Table is spread, and just before the administra- 
tion of the ordinance, to invite " all persons in good and regu- 
lar standing in churches of the same faith and order " to sit down 
and partake with them. Some, however, give no invitation at 
all ; and some invite only the members of that particular 
church, holding that none should enjoy the privileges of the 
communion in any church, except those who are under the 
watch-care and discipline of that church. 

Note 7. — Strictly speaking, the privileges of a church are 
coextensive with the authority of the church ; and the right of 
communing, therefore, is limited to those over whom the 
church exercises the right of discipline. Consequently the 
right to commune in any church is confined to the members of 
that particular church ; and if the members of other churches 
are at any time invited, it is a mere matter of courtesy extended 
to them. 

Note 8. — The Supper being a church ordinance, it would not 
be proper to administer it in a sick room, or in other places, 
privately, without the knowledge or sanction of the church. 
But the church has a right to authorize and direct its adminis- 
tration in any place, or on any occasion, itself being present as 
a body, or represented by some of its officers and members. 

Note 9. — A neglect of the Communion by church members S3 
a very grave evil. It is without excuse, and operates most un- 
favorably on the piety of those who do it. It casts indignity 
upon the church and the ordinance of Christ, and is a breach 
of good order which the church should endeavor promptly to 
correct. Some churches, by a rule of discipline, visit each 
member who absents himself twice in succession from the Lord's 
Supper, 



CHAPTER TV. 
ITS SERVICES. 

The sendees of a church are mostly devotional 5 
the order and arrangement of which are not fixed 
by any scriptural precept, or precedent, but are 
to be determined by the church itself. 1 

I. — Preaching the Gospel. 

Usually, two discourses are preached on the 
Sabbath; sometimes three; sometimes only one. 
In many churches also, a lecture is given on 
some evening during the week. 

The order of service is usually this: 1, sing- 
ing ; 2, reading the Scriptures ; 3, prayer ; 
4, singing; 5, preaching; 6, prayer ; 7, singing; 
8, benediction. But the relative order is ar- 
ranged usually according to the taste of the min- 
ister who performs the service. 

II. — Social Meetings. 
During the week, once or twice, meetings are 

1 See Part First, chap. Ti. 
88 



THE BAPTIST CHURCH DIRECTORY. 39 

held, where each member* without distinction, 
is at liberty, though not compelled, to take part 
in services of prayer, praise, and exhortation. 

III. — Covenant Meetings. 

In most churches, once each month, a Covenant 
Meeting is held, at which all the members are 
desired to speak of their religious experience 
during the month past, and express their fellow- 
ship with the church. 

IY. — Church Meetings. 

Once a month, also, a Church Meeting is 
usually held, for the transaction of business; 
such as receiving, dismissing, or disciplining 
members, and any other necessary to be done. 
Special church meetings are called, when cir- 
cumstances require it. Some churches have no 
other except special church meetings. 

V. — Concerts of Prayer. 

Quite extensively through the churches the 
practice prevails of observing the first Monday 
evening in each month — more commonly now 
the first Sunday evening — as a concert of prayei 
for the success and prosperity of missions, and 
the universal spread of the Gospel. In a similar 
manner, the second Monday, or Sunday evening, 



40 THE BAPTIST CHURCH DIRECTORY. 

is devoted *o special prayer for Sunday schools, 
There is great advantage in devoting certain 
times to special prayer for particular objects. 
The mind becomes better informed respecting 
such objects, and the heart more deeply inter- 
ested in their prosperity. 

VI. — Female Prayer Meetings. 

In many churches are held — and should be in 
all where practicable- -weekly meetings for pray- 
er by the female members, where mothers offer 
special and united prayer for their children, 
wives for their husbands, sisters for their bro- 
thers, and all for the prosperity of the church, 
and the salvation of sinners. Many striking 
instances of answer to prayer have been wit- 
nessed, as the result of such meetings. 

VII. — Youkg People's Meetings. 

In many churches, also, a weekly meeting for 
prayer and conference is held by the young peo- 
ple, for their special profit. At such meet:: 
the young feel, perhaps, less restraint in prayer 
and exhortation than in other meetings, while 
the pastor, who should, if possible, attend them, 
often finds there a better opportunity to give 
needed cautions and instruction to the young, 
than other occasions afford. These meetings, 



THE BAPTIST CHURCH DIRECTORY. 41 

however, should never be made an excuse by 
the young for absenting themselves from, or 
neglecting to take part in, the other stated meet 
ings of the church. 

VIII. — Special Services. 

These will, from time to time, occur ; such a& 
Fasts and Thcniksgiving^ occasions which scarce- 
ly differ from ordinary services, except in their 
special object. 

Note 1. — The church, with the concurrence of the pastor, 
appoints all its meetings. 

Note 2. — It is the right and duty of the pastor to conduct all 
meetings for worship and devotion, and to act as moderator in 
all meetings for business. 

Xote 8. — The preaching of the Gospel, the assembling of 
God's people, prayer and praise, are duties divinely enjoined ; 
but where, when, and under what particular circumstances 
these shall be done, are incidents to be determined by Christian 
wisdom and prudence. 

Note 4. — A very great mistake is sometimes made by crowd- 
ing too many services into the Sabbath, thus making it a day of 
weariness rather than a day of rest. While its sacred hours 
should not be passed in idleness and inactivity, yet time should 
be allowed for reflection, reading the Scriptures, private and 
family devotion, and also for resting the faculties both of body and 
of mind. Otherwise the design of the Sabbatb is not secured. 



CHAPTER "V. 
ITS WOE SHIP. 

Worship, properly speaking, is adoration, 
praise, confession, thanksgiving, and supplication, 
offered up to God. In common language, worship 
means religious service in general, and is ordi- 
narily applied to religious services as maintained 
by Christian churches. 

Worship is a most important duty, and a most 
gracious privilege. Its influence on individual 
piety, on the churches' prosperity, and on the ge- 
neral welfare of society, is not sufficiently under- 
stood no» valued. 

I. — Preaching. 

Preaching, strictly defined, is not worship, 
though calculated to inspire and aid it. It is 
addressed to the congregation, rather than to 
the Deity, and consists of instruction, exhorta- 
tion, reproof, and warning. It is the most 
prominent feature of public religious service, and 
is the principal instrumentality of giving tho 
knowledge of salvation to the world. 

42 



THE BAPTIST CHURCH DIRECTORY. 43 

1. The Object of Preaching. 

The true object and design of all Gospel preach- 
ing is the salvation of sinners, and the edifica- 
tion of saints. For this purpose our Saviour 
gave " pastors and teachers, for the perfecting of 
the saints, for the work of the ministry, for the 
edifying of the body of Christ ;" ! and thus 
a warning every mat?, and teaching every man, 
In all wisdom, that we may present every 
man perfect in Christ Jesus." a It is not to 
entertain or recreate an audience, nor to crowd 
houses with unprofited hearers ; nor to build 
up wealthy or fashionable congregations ; nor 
to teach science, literature, or art ; nor to secure 
temporal prosperity to the church ; but to save 
souls by an exhibition of Christ crucified. All 
preaching which fails of this, fails of its great 
design and end. 

2. The Character of Preaching. 

All preaching to be profitable should be plain, 
simple in style, and experimental, practical, and 
spiritual in matter. All the arts of oratory and 
the adornments of culture, poorly compensate for 
the absence of simplicity, earnestness, and spirit- 
uality. Nevertheless, with these qualifications, 

i Eph. iv. 12. a Col. I. 28. 



44 THE BAPTIST CHURCH DIRECTORY. 

the more interesting and acceptable the address 
and style, the more useful the preaching is likely 
to be. And each one should " study to sho\ 
himself approved unto God, a workman that 
needeth not be ashamed." ' Many sermons, in 
themselves really good, are ineffective, because 
of a dull, uninteresting, or offensive style of 
expression or maimer of address. 

3. The Frequency of Preaching. 

Preaching is not indeed too highly valued as 
to its importance, but it is too much demanded 
as to its frequency. Congregations ordinarily 
require too much preaching in proportion to the 
more social services of religion. One sermon on 
the Sabbath well prepared, well preached, well 
understood, and well practised, is vastly better 
than three imperfectly prepared and imperfectly 
digested. Two discourses each Sabbath are all a 
minister can well preach, or a congregation can 
profitably hear. And yet, considering the neces- 
sities of the world, and that men perish per- 
petually without the Gospel, the minister should 
u preach the word; be instant in season and out 
of season ; reprove, rebuke, exhort, with all long- 
suffering and doctrine." a 

i 2 Tim. ii. 16. 3 2 Tim. iv. 2. 



THE BAPTIST CHURCH DIRECTOKY. 45 

Note 1. — Whether sermons should be delivered extcmporcnie* 
dusty) or from manuscript^ is a question which the preacher 
must decide. Opinions are divided. The excellency or useful- 
ness of a sermon does not depend on either method. Some 
subjects cannot be accurately treated without writing. Writ- 
ing is an important aid, and an invaluable discipline to the 
preacher. It aids him to think systematically, paid express him- 
self concisely and forcibly. But for all ordinary occasions of 
preaching, it cannot be doubted that an extemporaneous man- 
ner of address, is most in accordance with the design of the 
Gospel, and more agreeable, forcible and profitable to the con- 
gregation. 

Note 2. — Sermons need not of necessi-ty be ready even 
though they be written ; nor need the manner of the address 
be servile and lifeless, even with a manuscript before one. 
Some men are as free, animated, and vigorous, in preaching 
from a manuscript, as others are who never wrote a sermon. 

II. — Praying. 1 

Aside from prayer as a vital element of indi- 
vidual Christian life, its importance, as an ele- 
ment of social Christian life, is very great. " Ask 
and it shall be given yon ; seek, and ye shall 
find; knock and it shall be opened unto you." 3 
There are special blessings promised to united 
prayer, where "if two of you shall agree on 
earth as touching anything that they shall ask, 
it shall be done for them of my Fathei which ia 
in Heaven." 3 

1 Part First., chap. xv. 2 Matt. vi. 7 3 Matt, xviii. ltt. 



46 THE BAPTIST CHURCH DIRECTORY. 

1. The Nature of Prayer. 

Prayer is an address to God, with adoration, 
confession, supplication, or thanksgiving on behalf 
of the worshipper, and of other objects of divine 
clemency. The merits and intercession of Christ 
must evermore be recognized as the only medium 
of access to, and cause of blessing from the 
Father. " "Whatsoever ye shall ask the Father 
in my name, he will give it you.'' 1 The office 
of the Holy Spirit must also be understood as the 
only means of communication with the throne 
of grace : " for we know not what we should 
pray for as we ought ; but the Spirit itself 
maketh intercession for us, with groanings which 
cannot be uttered." a 

2. Preparation for Prayer. 

There must be a preparation of heart in order 
to lead profitably the devotions of others in 
addresses to the mercy seat. Not a forethought 
of words and phrases for that particular prayer, 
but a knowledge of the nature of prayer, the 
objects of prayer, and a spirit in harmony with 
the divine character, and the divine purposes. 
" He that cometh to God must believe that he is, 
and that he is a rewarder of them that diligently 

3 Johii xvi. 23. a j» onl# viii# 26. 



THE BAPTIST CIIDRCH DIRECTORY. 47 

seek him ;' J1 "but let him ask in faith, nothing 
wavering;" 2 " praying in the Holy Ghost." 3 
To make prayers and to pray are very different 
things. Any one can make a prayer who can 
command the use of language; but to pray, the 
bouI must have fellowship with God. 

3. Style of Prayer. 
Prayers should be simple, direct and short. 
&S far as possible, they should express senti- 
ments in which the congregation can unite, 
ind solicit blessings which, the congregation 
needs. They should be distinctly uttered, so 
that others can hear, understand and unite in 
them, and have nothing in their manner or 
expression so peculiar as to divert the thoughts 
of those who hear from the devotion : and " use 
not vain repetition as the heathen do : for they 
think that they shall be heard for their much 
speaking." 4 Beside which, the whole manner 
and style of address should be solemn and reve- 
rential, savoring of meekness and humility, as 
it is becoming in sinful helpless creatures, when 
approaching a holy God. 

4. Faults in Prayer. 
The great defect of prayer may be want of 

• Hcb. xi. 6. a James i. 6. » Jude 20. « Matt Ti. :. 



48 THE BAPTIST CHURCH DIRECTORY. 

faith, spirituality of mind, and the influences of 
the Holy Spirit. But there are certain faults in 
the aim, intention and mode of address, into 
which the pious sometimes unconsciously fall, 
which are worthy of attention and correction. 

Preaching Prayers, in which Scripture is 
explained, doctrine expounded, and instruction 
offered to the congregation. 

Exhorting Prayers, where warnings, rebukes, 
and exhortations, are addressed to individuals, 
and personal sins pointed out. 

Historical Prayers, in which facts and inci- 
dents are related, from which inferences and 
arguments are adduced. 

Oratorical Prayers, where special care seems 
given to the language and manner, as if in- 
ter) ded for critical ears. 

Complimentary Prayers, in which the excel- 
lences of individuals are effectively dwelt on, as 
if persons were flattered, rather than the Deity ■ 
addressed. 

Fault-finding Prayers, in which the real or 
fancied faults of the church or of individuals are 
set forth, existing difficulties mentioned, and 
advice given, remedies suggested, or rebukes 
administered. 

All such things should be avoided. 



THE BAPTIST CHURCH DIRECTORY. 49 

III. — Singing. 

Singing is a chief part of Christian worship. 
Like prayer, it may express adoration, confes- 
sion, thanksgiving, supplication and praise. But, 
unlike prayer, in this act of worship all can 
vocally unite, " Speaking to themselves in psalms 
and hymns, and spiritual songs, singing and 
making melody in their hearts to the Lord." * 

It is especially adapted to elevate the religious 
affections— to lighten any load of sorrow that may 
oppress the heart — to subdue unholy passions — 
and to harmonize the feelings of those who unite 
in the exercise. Being performed in concert 
with others, prevents an unpleasant sense of in- 
dividual responsibility, and it becomes a pleasant 
privilege instead of a burdensome duty. 

It is the only act of worship in which all oc- 
cupy a common position and mutually bear a 
part. It is not, therefore, strange that singing 
•occupied so large a place in the religious services 
of the early Christian churches, or that the gra- 
cious affections of the renewed heart cherish it 
so fondly, and resort to it so frequently. 

1. The Character of Singing. 
It should evidently be the united expression of 

i Eph. v. 19. 



50 THE BAPTIST CHURCII DIRECTORY, 

the assembly — the worship of all uttered in song. 
It is not to be a performance for the entertain- 
ment of the congregation, but an act of worship 
by the congregation. It is not to be an act of 
worship performed by others, to which the con- 
gregation is to listen, but an act of worship 
which they themselves are to offer. 

Therefore, singing should be congregational ; 
that is, the people should sing — all the assembly 
should praise God in song. Singing is the peo- 
ple's worship. The chant, the anthem, the ora- 
torio, are rather for the cathedral and the temple. 
Though beautiful and sublime, they should be 
but incidentally used in the Christian congrega- 
tion. They inspire worship in the assembly, but 
the assembly does not to any considerable extent 
worship in them. The genius of the Gospel 
and of the Christian sanctuary requires chiefly 
the chorus, where the congregation shall not 
listen and have devotion excited, but where they, 
shall sing and express devotion. 

2. The Style of the Music. 

Since the idea of the Gospel is that the peo- 
ple shall worship, not toitness a performance, 
therefore the style of the music should be such 
as the people can perforin. But the mass of 
people can never go beyond the simplest ele- 



THE BAPTIST CHURCH DIRECTORY. 5i 

ments of any art or science ; therefore, tlie 
music of the sanctuary should be of the simplest 
kind in structure and execution, and limited 
to a small number of tunes. Music more com- 
plicated in structure and more artistic in exe- 
cution, a few could perform and perhaps mora 
highly enjoy; but it would not express the devo- 
tion of the great mass of worshippers, because 
they could not unite in it. Devotion seeks plain 
choral harmonies in which to utter its worship. 

3. The Leader of Singing. 

Somebody must lead — that is, decide on the tune 
and commence the singing. It makes little dif- 
ference whether the leader be an organ, a single 
voice, a quartette, or a choir. Either of these 
would be in accordance with the spirit and 
design of Christian worship, providing they be 
simply leaders, not performers. 

If the singing of the sanctuary is to be per- 
formed for the congregation, and they take no 
part in it, it matters little whether that perform- 
ance be by an instrument, a single vo^'ce, or 
several voices. But a Christian congregation 
should not omit so important a duty, nor deprive 
itself of so sacred a privilege, as that of singing 
the praises of God in his house of worship. 



52i THE BAPTIST CHURCH DIRECTORY. 

Note 1, — All levity and irreverence on the part of choirs and 
gingers, in the house of worship and during the time of religions 
service, should be strictly and conscientiously avoided. Whis- 
pering, studying the music-book, or the hymn-book, and all 
trifling, are painfully incongruous in scenes of sacred devotion, 
especially by those who take so prominent a part in worship as 
do the singers. 

Note 2. — That unconverted and irreligious persons may unite 
in singing divine praise — that they may worship God in song, 
is evident. Such a course is as appropriate and consistent as 
for them to pray or read the Scriptures. But for such persona 
to do the singing for a Christian congregation, or to lead their 
worship and devotion in song, is as evidently inappropriate and 
inconsistent as for them to lead their devotions in preaching, 
prayer, exhortation, or reading the Scriptures. 

Note 3. — To aid in the better performance of congregational 
singing, some congregations meet once a week, or at such times 
as may be convenient, for the purpose of singing over and 
becoming familiar with hymns and tunes which they may wish 
to sing on the Sabbath. This is an easy, pleasant, and service- 
able means of furthering the design. 

Note 4. — Every church should pr^ide for the instruction of 
the young connected with the congregation in the elements of 
sacred music. Such instruction, during six, or at least three 
months of each year, with a weekly exercise, would soon make 
congregational singing practicable. 

Note 5. — Instruction in vocal music should enter largely into 
the education of all children, both at home and in public and 
private schools ; while in Sabbath-schcols a considerable part 
of the time should be spent in singing. Such a course would 
prepare the way for better singing, and consequently for bettei 
worship in the sanctuary, 



THE BAPTIST CHURCH DIRECTORY. 53 

IV. — Exhorting. 

The gift of exhortation is one by which the 
Spirit edifies and instructs the church. This 
constitutes a considerable part of the exercise of 
social religious meetings, where God's people 
" exhort one another, daily," ' and each " suffers 
the word of exhortation." 2 

There are persons in every Christian congrega- 
tion, who have a depth and richness of religious 
experience, and whose remarks are attended 
with a peculiar unction and power, beyond those 
of ordinary Christians. This is, doubtless, owing 
to a closer fellowship and communion with 
God. But, besides such, every Christian disciple 
can speak of his experience in the divine life, 
and exhort and encourage others. They are not 
called to expound scriptures, or hold public 
meetings, but they can tell of the grace of our 
Lord Jesus Christ as revealed to them. 

The exhortations of God's children form one of 
the most effectual means of spiritual improve- 
ment, and edification to the church. " While he 
that exhorteth, waits on exhortation." 3 

1. Who should exhort. 
It is the privilege, and at times, doubtless, the 

» Heb. iii. 13. a Heb. xiii. 22. • Rom. xi.», 8. 



5i THE BAPTIST CHURCH DIRECTORY. 

duty, of all who know the grace of God, withool 
distinction of age, sex, or condition, to speak of 
their experience of that grace, in the meetings 
for social worship. There, where the freedom 
which marks "the household of faith" prevails, 
they should " exhort one another, and so much 
the more as they see the day approaching." l 

2. The Gift of Exhortation. 

By some it is supposed that the gift of 
exhortation is imparted to particular persons, 
as ministerial gifts are to those called to preach, 
But every one who speaks from his own expe 
rience of the things of godliness, speaks to edifi- 
cation. Ordinary abilities, sanctified by the 
Spirit, cannot foil to be profitable. Those who 
speak the most fluently and the most eloquently, 
do not always speak the most profitably. But 
those who speak with the Spirit, never fail to 
edify those who walk in the Spirit. 

3. Faults in Exhortation. 

Christians sometimes fall into faulty habits 
in this exercise, which hinder their usefulness 
and mar the spiritual pleasures of social fellow* 
ship. 

• Heb. x. 25. 



THE BAPTIST CHURCH DIRECTORY. 55 

A preaching style should be avoided, though 
passages of Scripture will often be mentioned, 
suggesting trains of reflection of great interest 
and profit. 

Lengt hy exhortations should never be indulged 
in. They deprive others of their privileges, and 
usually become tedious and irksome, however 
good in themselves. 

One's self should not be too much spoken of, 
lest it might appear boastful, and egotistic. 

Fault-finding and complaining should most 
carefully be avoided. Few things so effectually 
close the e$rs or the hearts of hearers against 
one, as this. 

Denunciation, and a censorious spirit, exhibits 
a temper so much opposed to the Gospel that 
harm, and not good, is done by it. 

Hobbies are unprofitable. Some always dwell 
on hackneyed themes, until both themselves and 
the subjects are unpleasant and distasteful to the 
audience. 

Foreign subjects should not often be intro- 
duced, except as illustration, or to draw lessons 
of instruction from them. Spiritual themes 
should be those dwelt on in exhortation. 



CHAPTER VI. 

ITS GOYERIMENT. 

The Christian Church is divinely constituted, 
and its officers, ordinances, and government are 
authorized and prescribed either by Christ him- 
self or by the inspiration of his Spirit in the 
Apostle8. 

The government ' of a church, according to 
the New Testament plan, and teaching, is inde- 
pendent in form, and the right of administra- 
tion resides in the body itself- That is, each 
individual church is entirely independent, and 
governs itself, manages its own affairs, admits, 
disciplines, and dismisses its members, and 
transacts any and all other business necessary to 
be done, without the aid or interference of any 
other church or churches. K~o other individual 
or body of men whatever, either civil or eccle- 
siastical, has any authority over it, or right 
to interfere with its affairs, unless requested so 
to do. 

1 See Second Part, chap. vU 
66 



THE BAPTIST CHURCH DIRECTORY. 57 

That churches have this right of self-govern- 
ment is evident, because Christ in his directions 
for the treatment of offences, recognizes the 
church as the ultimate tribunal of appeal, as also 
its authority to decide finally, cases brought 
before it. The Apostle in like manner recognizes 
the right of churches to choose their own officers, 
and to administer discipline, by enjoining them 
to do it, reproving them for neglecting it, and 
commending them for properly performing it. 

Both the right and the responsibility of admin- 
istering this government Christ has committed 
to each church. No others can lawfully take 
these from them, nor can they commit thorn to 
any other hands. They cannot transfer the gov- 
ernment to the officers, nor to a part of the 
members, ixor to any man or body of men exter- 
nal to the church. 

They themselves are accountable to Christ 
the Head of the Church, and the King in Zion, 
for the correct and faithful administration of it. 

Note 1. — It is, therefore, evident that all ecclesiastical aw 
thority resides in the church; that is, in each individual church. 
The acts of all other men and bodies of men whatever, are ad* 
visory, not authoritative ; inasmuch as the church cannot trans* 
fer its authority to them, and Christ has given them no other 
similar authority. 

Note 2. — In the administration of its government, and th« 
exercise of its authority, the church is not legislative but exccu* 

s* 



53 THE BAPTIST CHURCH DIRECTORY. 

tive ; it cannot make laws, but only execute those already made 
by the great Lawgiver. Consequently, it cannot lawfully go 
beyond the words of Christ, which constitute its law. 

Note 3. — Each church acts for itself alone, and c?nnot bind 
the action of any other church. Each one should, in the 
spirit of Christian courtesy, respect the action of every other: 
but only so far as that action is according to the teachings of 
the New Testament ; and every church is to be the judge and 
interpreter of those teachings for itself. 

Note 4. — Since the government devolves on the church col- 
lectively, constituting a democracy, and because all the indi- 
viduals composing the body cannot be expected, in all cases, 
perfectly to harmonize, therefore, it is allowed, that the wia- 
jority shall rule. 

Note 5. — But majorities may err, and do wrong, and their 
acts transcend the divine statutes, and become unjust and op- 
pressive to minorities, thus forming an unlawful adminstration 
of the government ; therefore, the acts of majorities are only to 
be recognized, approved, and sanctioned, when they are evi- 
dently in accordance with the laws of Christ as recorded in the 
New Testament. 

Note 6. — In disputes and differences of opinions, large mi- 
norities are, perhaps, quite as likely to be right, as small majo- 
rities, therefore, majorities should act cautiously, and not 
invade their rights. But if minorities think themselves injured, 
there is no source of redress, no higher tribunal of appeal. 
They may retire, and find a home in some other church. Or 
they may organize themselves into a new one. Or they may 
call a council, and receive advice and an expression of opinions. 
But a council can neither correct the wrong, nor punish the 
wrong-doers, any further than the force of their advice and 
opinions may affect them, or the public sentiment. 

Note '7.-— By many it is thought an evil in the indepen- 
dent form of church government, and a defect in its demo- 
cratic constitution, that there is no central and ultimate tribu 



TIIE BAPTIST CHURCH DIRECTORY. 59 

rial of appeal beyond and above the individual church, where 
both churches and ministers, when unfaithful and unworthy, 
ca-n be judged and punished. But this evil is more apparent 
than real. And so far as the system is subject to abuse, the 
evils are abundantly compensated by the real, substantial and 
important advantages which it secures. 

Indeed it is enough to say that this form and method of 
government is divinely given ; therefore, it must be right. 
Therefore, also, it must be liable to the fewest evils, and pro- 
ductive of the greatest benefits* 

Note 8. — Though one church cannot exercise any act of dis- 
cipline upon another, yet one may pass an act of disfellowship 
against another, for sufficient cause. Such an act is merely an 
expression of disapproval of, and refusal to, hold fellowship 
with said church in the communion of the Supper, for the 
reasons stated. An act of disfeliowship, however, is seldom 
called for, and should be resorted to only for very grave causes, 
such as evident departures from the faith of the Gospel, either 
in its teachings or its practices, and which departures make it 
unworthy the confidence of sister churches. When done from 
trifling causes, such as differences in mere matters of internal 
order and discipline, it results more to the prejudice of thoM 
disfellowskipping, thin of those disfellotvshipped. 



CHAPTEE VII. 

ITS MINISTRY. 

The Gospel llinistry is of divine appointment, 
and stands first and highest among the instrumen- 
talities of spiritual good to the world. Whatever 
other agencies there may be for spreading the 
truth, whether religious education, the religious 
press, or any other, still the ministry is foremost, 
since that is specially ordained of Christ. 

The ministry is appointed to instruct and edify 
the church, and to bear the knowledge of salva- 
tion to the world. Every Christian disciple is 
under obligation to do thi« to the extent of his 
ability ; but in order that there should be no 
failure in this work, Christ ordained that a 
particular class and profession of men should bo 
appointed to the work, whose special and exclu- 
sive duty it should be to preach the Gospel. 

Our Saviour "ordained twelve that they 
should be with him, and that he might send 
them forth to preach ;" ' and " after these things 
the Lord appointed other seventy also, and sent 

i Mark iii. 14. 



THE BAPTIST GB*J.FD T l V-RECT0RY. 61 

them two and two before Vi: face." * And his 
instructions were, " Go ye, therefore, and teach 
all nations, baptizing them in the name of the 
Father, and of the Son, and of the Holy Ghost ; 
teaching them to observe all things whatsoever 
I have commanded you ; and lo, I am with you 
alway, even unto the end of the world. Amen." a 

I. — A Call to the Ministry. 

A divine call to the work of the Gospel minis- 
try is, and must ever be, insisted on by Christian 
churches, if the spirituality of religion is to be 
maintained. 

It is not enough that a man has piety, and 
talent, and education, and ability to explain the 
Scriptures, and a facility in addressing congrega- 
tions, and an earnest desire to do good, in order 
to enter this sacred office. It must not be the 
mere choice of a profession, nor the dictate of an 
ambition, which looks to the pulpit as a place 
for achieving distinction. 

It must not be in obedience to the opinions or 
persuasions of friends. "No man taketh this 
honor unto himself but he that is called of 
God." 8 He that would lawfully enter the Gospel 
ministry must do it from the deep, undoubted, 
and unalterable conviction, wrought into the 

i Luke x. 1< a Matt, xxviii. 19. * Heb. v. 4, 



62 THE BAPTIST CHURCH DIRECTORY. 

heart by the Holy Spirit, that such is the trill 
and good pleasure of God concerning him — that 
this, and nothing else, is the work of life, ap- 
pointed by God for him, whether it may bring 
joy or sorrow, honor or dishonor, prosperity or 
adversity. He that can follow any other profes- 
sion or business with a peaceful mind, and a con- 
science void of offence toward God, should never 
enter the ministry. 

The signs and evidences of a divine call to the 
work of the ministry, are various. One evidence, 
and the greatest, is the inward teaching of the 
Spirit, by which, after long, deliberate, and 
prayerful consideration, and perhaps painful con- 
flict, the conviction becomes deep and permanent 
in the mind, that to preach the Gospel is the 
work which God has assigned to him. Another 
sign is, that the mind is led, by the Spirit, into a 
fruitful contemplation of the Scriptures, whose 
spirit and meaning, whose rich and gracious 
treasures, are unfolded and made plain to an un- 
usual degree. 

An increasing facility of expression, a freedom 
of utterance, when attempting to explain, en- 
force, or illustrate any particular passage of 
Scripture, in public meetings, is a further indica- 
tion of a call to the ministry. Though at times 
all this may be reversed in one's experience, an<l 



THE BAPTIST CHURCH DIRECTORY. 63 

but little freedom of thought or of utterance be 
enjoyed, yet if, on the whole, there is an increas- 
ing capability, it may be regarded as evidence 
of the divine intention. Still further, if there be 
a divine call, there will be a corresponding con- 
viction on the part of the pious and prayerful 
people of God. They will be interested in, and 
spiritually profited by, the exercise of such gifts, 
and they will at length be convinced that such 
a one is called to preach the Gospel. 

And more still, if God has called one to 
preach, he will, in his providence, open ways for 
him to pursue that course of duty. There may 
be many difficulties in the way. The young 
man, who has some conviction that he is called 
to this work, should not be impatient nor too 
hasty. It may require long months to settle that 
question satisfactorily. Let him wait, and care- 
fully observe the indications of providence and 
the directions of the Spirit. Let him improve 
every opportunity that opens before him, but 
not attempt to hasten providences. Let him im- 
prove his gifts as occasion offers, and sooner or 
later he will become satisfied, as will also his 
brethren, whether or not he is called to preach. 

Note 1. — It is no part of a call to the ministry that the heart 
rises in persistent opposition, and obstinately rebels against the 
divine indication. Some almost suppose that in order to have 



64 7ZI BAPTIST CKrECH LIT.LCTCSY. 






3. s. : .::s:';, : : ::~ r:'7::e o: a divine CiZ :'~ev r:/:s: ?::"::> resist 
:'. . : "... :: >:.'.. T.-.s := ?. r:::: r_:s::./.e. S 
and unwillingness may arise from a deep conviction of one's 
unfitness for the work,' or more frequently, from the prospect 
of sacrificing the objects nf ■ generous ambition in worldly 
goods and gains, for that life of self-denial and toil which is 
th-3 ':: «:f 2. :;Z:L:Z i^i^ister. 

N:rz 2. — An::le: n::s:ike =e::'. ': :- r:.::e:: agiins:. A 
young man may be ambitious of distinction in the world, and 
suppose that the pulpit is the best field for ability and learning 
to secure that result. The pulpit will prove the most difficult 
;.:. I -:1 1 s :. s : r : us c: eh e :f!:.:e.= :: cue "Lie: G: i 1 . e. s l:: called 
ii".:: ::. 

>~:ti 1. — Y:eir reen {:::::: : :1 ::. :'.:> :-: ; :::i should 
avjii the iuieeuze :: Cl.r:s::.-r. filer. i= in ::.::< resteers. First, 
:lej5:.:ell 1 : : :e ::■: :_\::'.: ef :-::eI :.j :ee i::; : ;.::.:: :-:v. :::s 
of those ardent and over partial, whose sympathies are warm 
a:.l 1-r elsive. ::i: " -'.. : = :■ ::= : :::: :: :: : reij :.:: ;.f zree:. a 7. i 
whose judgment would not be a safe guide. Second, they 
should not be too roach discouraged by any apparent indiffe- 
rence, or neglect which they may seem to receive from mem- 
bers of the church, or Christian friends generally. All these 
things are to be carefully weighed, but each one for himself, 
must ultimately be judge in the matter, and act from his own, 
rather than from the convictions of others 

II. — Thz Perpetuity l>f Ministerial Obliga- 
tions. 

Is :::e ;":.;^ ;.":::: let ;>:-;; ; •—;! 

appointment to the work of the Grospel ministry, 

0: -irzzh :';: :e \ '\-\ :o 

that work, leave it at anv ;r some other 

business, or caUi::g J 



THE BAPTIST CHURCH DIRECTORY. 65 

It is admitted on all hands, by evangelical 
Christians, that such a call is of perpetual obli- 
gation* It is evident that if God has put one 
into the ministry, the same divine authority is 
requisite to direct, or give permission to leave 
it and enter upon some other work. If dis- 
abled from the work, or hindered in it by pro- 
vidences which he cannot control, this may be 
regarded as an indication of the divine will, that 
he may remit the work permanently, or tempo- 
rarily, as the indications may be. But no young 
man should enter the ministry with any other 
idea than that it is for life. How one who 
believes himself called of God to preach the 
Gospel can, quietly and conscientiously, devote 
himself to other business and pursuits, without 
such providential compulsion it is difficult to 
understand. 

III. — The Sphere of Ministerial Labor. 

The pastor's special and particular field of labor 
is in his own church and congregation, for the 
spiritual good of the people. He should, indeed, 
do all he can to countenance and aid every good 
cause and undertaking, by all consistent means 
but in no way that shall prevent or hinder a 
full and faithful discharge of his duties to his 
own flock, where his first and principal duties 



66 THE BAPTIST CHURCH DIRECTORY. 

call him. Ministers should, therefore, and espe* 
cially " take heed unto themselves, and to all the 
flock, over which the Holy Ghost hath made 
them overseers, to feed the church of God, which 
he hath purchased with his own blood." ' 

It must also be observed, that in many places 
the pastor is compelled to devote a portion of 
his time to secular pursuits, in order to meet the 
necessities of life, and support himself and 
family. But this should be done for godliness, 
not for gain ; as a means to enable him to preach 
the Gospel, not for worldly profit. This expe- 
dient, which is commendable under the circum- 
stances, should be abandoned, and his whole 
time and energy devoted to the ministry, so soon 
as he can be comfortably supported by the 
people. 

IY. — The Source of Ministerial Authority. 

Whence does the minister of the Gospel derive 
his authority to preach and to administer the 
ordinances ? Not from the Church, for they have 
no such authority to give. Not from a Council, 
since councils possess no ecclesiastical authority, 
being advisory only. Not from the State, for 
the state, as such, has no right of interference, 



THE BAPTIST CHURCH DIRECTORY. 67 

either for authority or advice in ecclesiastical af- 
fairs. His authority, then, is derived from no 
human source, but from Christ, the great Head 
of the church, directly, by the witness and en- 
dowment of the Holy Spirit. No one can be 
correctly called, " but he that is called of God, 
as was Aaron." 1 

All that a church or a council can rightfully 
do is to express their approbation or disapproba- 
tion of a man's entering the ministry. The force 
of ordination is simply a recognition, an appro- 
bation and sanction, in a public and an impres- 
sive manner, of what is believed to be the di- 
vine appointment of the candidate to the work 
of the ministry. The object of council and of 
church action is, not to impart the right or abi- 
lity to preach the Gospel, but to ascertain if such 
right and ability have been divinely imparted, 
and if so, to approve their exercise. Minis- 
terial rights and abilities are not subject to 
councils, nor to churches ; but churches and 
councils judge of their existence, and approve 
of their exercise. 2 

Note 1. — Any individual who believes himself called of God 
to the work, as one under law to Christ, and ultimately respon- 
sible to him alone, has a right to preach the Gospel, though 
churches and councils, should oppose such a course. 

» Htb. v. 4. a See Pur4 First, chap. ill. t. 



68 THE BAPTIST CHURCH DIRECTORY. 

Note 2. — The right of any man to be the minister and pastor 
of any particular church, is derived from that church itself. No 
man, or body of men can make him a minister to them without 
their consent ; whi?o, if they so determine and. choose him, he 
is to them a minis! M*, though councils and churches should for- 
bid it. A man's a ; thority to preach the Gospel and administer 
the ordinances cones from God directly, and only. A man's 
right to do these filings in any particular church, comes from 
that church alone. 

Note 3. — But si 1 ppose a man believes himself called to preach, 
and insists on the exercise of this right, while the church of 
which he is a member, after long and careful consideration, are 
convinced that he lias not been called to that wo^k. and that he 
ought not to undertake it. The church has its authority, as 
well as the individual his rights. In such a case, the church 
may, in the exerci >e of its lawful and legitimate authority, labor 
with, admonish, and if need be, rebuke such a one, and if he 
will not hear them, discipline and even exclude him from its 
fellowship, if such a course be deemed necessary. 

. V. — The Ordination of Ministers. 

The New Testament meaning of ordination is 
" appointing," " setting apart" to the ministerial 
work — one who was divinely called to it. In the 
case of a pastor, the appointment, or ordination 
was done by a vote of the church ; in the case of 
an evangelist or missionary by the concurrent 
agreement of the church and ministers inte- 
rested. Thus our Saviour " ordained twelve that 
they should be with him," l and " appointed 

* Mark iii. 14. 



THE BAPTIST CHURCH DIRECTORY. 69 

otlier seventy, also," 1 and Paul directed Titus 
to " ordain elders in every city." 2 

This ordination, or appointment, was some- 
times, perhaps usually, accompanied by prayer 
for the divine blessing, and by the laying on of 
hands by the Presbytery, that is the presbyters, or 
ministers, as a solemn dedication of the indi- 
vidual to a most sacred and responsible work. 

Ordination, therefore, as now practised, docs 
not pretend to confer any authority, rights, abi- 
lities, or power on the candidate, either by 
churches or councils, but in a formal and solemn 
manner, to recognize him as one whom God has 
called, and the church has chosen to the work of 
the ministry, and to give him the sanction and 
encouragement of their approbation in it. Some 
public religious service is usually held, though 
not essential, nor is the particular form of it 
prescribed by any Scriptural precept or example, 
except as prayer and the laying on of hands, 
has the warrant of Apostolical precedent. 

The usual course of proceeding is as follows : 
The church of which the candidate is a member, 
having determined on his ordination, invites a 
council by sending letters to such churches as 
they, prefer, requesting them to send their pastor 

i Luke x. 1. • Tit i. 5. 



70 THE BAPTIST CHURCH DIRECTORY. 

and brethren (usually two) to consider the pro- 
priety of, and if the candidate should be ap- 
proved, to aid in ordaining. In some parts it 
is customary, instead of a council, to call the 
ministers only. The council, when convened, 
examines the candidate as to his " Christian 
experience," " Call to the ministry," and " Yiews 
of Scripture doctrine." If satisfied in all these 
respects, they vote their approval, and pro- 
ceed to the services of ordination, either at 
the same, or at some subsequent time, as the 
council shall decide. It is customary to ap- 
point ministers to perform various parts, such 
as the " sermon," " ordaining prayer," "hand 
of fellowship," " charge to the candidate," and, 
if ordained as a pastor, "charge to the church." 
In these appointments the candidate is usually 
consulted. 

Note 1. — If the council should refuse to ordain the candidate, 
still the church can have him as their minister if they choose to 
do so, and none can prevent them. The independence of 
churches cannot be questioned. This, however, under ordi- 
nary circumstances, would not be expedient. Neither the 
church nor candidate would be likely to command the approba- 
tion, respect, and confidence of the churches, or the community 
at large, after a council had refused to ordain, for what it con- 
sidered good cause. 1 

Note 2. — A call to the ministry does not of necessity involve 

1 See Part First, chap. xii. 1. 



THE BAPTIST CHURCH DIRECTORS 71 

an immediate entrance upon its duties. Hence, a church or a 
council may have good reason to believe that a young man haa 
been called to the work, and yet, on account of his inexperi- 
ence, want of knowledge of church structure and discipline, and 
of ministerial duties, or for other reasons, may think it highly 
important that he should be instructed in the ways of the Lord 
more perfectly, before assuming the government of the church, 
and the public duties of the ministry ; in the meantime improv- 
ing his gifts in more private spheres. 

Note 3. — Since the peace and prosperity of a church so vi- 
tally depend on the knowledge, discretion, and experience of a 
pastor, and his ability to guide its affairs, as well as his ability 
to preach the Gospel, therefore a church should use the utmost 
care in calling one to ordination, and the council which examines 
him, should give a wide range to their investigations, and tho- 
roughly inquire into his general competency for the work. 

VI. — The Qualifications of Ministers. 

The qualifications of Gospel ministers, as pre- 
scribed by inspiration, are set forth in the pas- 
toral Epistles of Paul, and should be earnestly 
insisted on by churches and councils. They are 
found in 1 Tim., chap, iii., and in Titus, chap, i., 
as follows : 

He should be " blameless," " the husband of 
one wife," " vigilant," " sober," " of good be- 
havior," " given to hospitality," " apt to teach," 
" not given to wine," "no striker," " not greedy 
of filthy lucre," " patient," " not a brawler," " not 
covetous," " one that ruleth w r ell his own house, 
r avmg his children in subjection," " not a nov- 



72 THE BAPTIST CHURCH DIRECTORY 

ice," " bearing a good report of them that are 
without," "not self-willed," "not soon angry." 
Such qualifications could not fail to make good 
ministers of Jesus Christ. 

Note 1. — As to a course of scholastic education, whether 
literary or theological, as a preparation for the work of the 
ministry, no certain amount nor given standard can be fixed 
upon. The importance and difficulties of the ministerial profes- 
sion make it necessary that the student should avail himself of 
the largest and most liberal culture practicable under the cir- 
cumstances. His own convictions of duty, the indications of 
Providence, and the advice of wise and prudent friends, must 
decide the question. Certain it is, that no given amount of 
preparatory study is an indispensable condition of ministerial 
fitness, or of ministerial success. 

Note 2. — By the student in his preparatory study, a prudent 
discretion is to be used as to the exercise of his ministerial 
gifts. It is of the greatest advantage to him that he often 
engage in preaching and other religious duties in public. But 
this should not be pursued to such an extent as to become inju- 
rious, by diverting his mind from study, and preventing thai 
mental training and acquisition of knowledge so important foi 
him to possess. 

VII. — The Discipline of Ministers. 

Ministers, as members of the church, are sub- 
ject to its authority and discipline, the same aa 
other members. But since, from the nature of 
their office and standing, their course and con- 
duct may affect the interests of Gospel truth 
more widely than that of private members, it 



THE BAPTIST CHURCH DIRECTORY. 73 

requires unusual wisdom and prudence in dealing 
with them, when they fall into error and sin. 
For the same reason unfavorable reports respect- 
ing them should be received with great caution, 
and charges which implicate their moral, or 
ministerial character, should be entertained only 
on very strong evidence. Thus the Apostle 
justly and prudently decreed, "Against an elder 
receive not an accusation, but before two or three 
witnesses." * 

In instances of discipline, where the case is 
clear, the church proceeds accordingly. If the 
case be doubtful and difficult, and the church di- 
vided in counsel and action, it will be judicious to 
call in private brethren as advisers, or to call a 
council for advice, and add the sanction of their 
opinions to the action of the church. Such deci- 
sions will seem less the result of passion or of 
prejudice, than the judgment, of an agitated 
church. 

Note 1. — A council can neither make nor unmake a minister. 
No council, therefore, can put a man out of the ministry. AH 
they can do, is to declare that he is, in their opinion, unfit or 
disqualified to be a minister, and that they cannot fellowship 
him as such. 

Note 2. — All ecclesiastical authority resides in a church, and 
yet a cbarch cannot, in any proper and absolute sense, depose 

l 1 Tim. v. 19. 

4 



74 THE BAPTIST CHURCH DIRECTORY. 



a man from the ministry, except so far as that ministry relate! 
to themselves, They can dischargo or depose him from being 
their minister, and declare him, in their opinion, unworthy to 
fill the sacred office. But any other church can have him as 
their minister, if they so desire, since each church is entirely 
independent in the choice of its own officers. 

Note 3. — Such action, however, on the part of councils or 
churches, though having no power to compel or to enforce 
penalties, substantially effects the same end through the force 
of public sentiment, which will, sooner or later, lead a man thus 
declared unworthy, to retire from the sacred calling. 

Note 4- — A church might declare a man unfit for the minis- 
try, and discharge him from its office, while, at the. same time, 
they might be satisfied to retain him still in their fellowship, as 
a private member. His ministerial, rather than his Christian 
character being involved in the discipline. 

Note o. — If a minister be excluded from the fellowship of a 
church, such exclusion is a deposition from the ministry, so far 
as any church action can effect a deposition. If a man be not- 
fit to be a member of a church, he cannot be fit to be a minister 
of the Gospel. 

VIII. — The Licensing of Ministers. 1 

It is customary for churches to grant a license 
to those whom they believed called to preach, but 
who are not yet ready for ordination, and a full 
entrance upon the work of the ministry. Thia 
license is simply an approval by the church of 
the course which the candidate is pursuing. It 
imparts no rights, and confers no powers upon 

1 See Second Part, chap. viil. 11* 






THE BAPTIST CHURCH DIRKCTORY. 75 

the candidate, but only expresses the conviction 
that he possesses gifts and capabilities which 
indicate a call to the ministry. 

A license should not be given by the church 
until they have had sufficient opportunity to 
judge for themselves in the case. Churches 
should be exceedingly careful not to grant 
licenses without sufficient evidence of a divme 
call in the case of the candidate, and equally 
careful to approve and encourage, where there is 
good evidence of such a call. 

Note 1. — Ordination does not, of necessity, follow the grant- 
ing of a license. The church may have occasion to change their 
opinion of the candidate's call, and may, at any time, for suffi- 
cient cause, revoke his license. 

Note 2. — A church should -never grant a license as a matter 
of mere gratification or convenience, or simply because they 
dislike to refuse. 

Note 3.— A letter of commendation is sometimes given a 
youug man, approving of his entering upon a course of study, 
with the ministry in view, but deferring the license until bettef 
opportunities are offered to judge of his gifts and calling* 



CHAPTER VIII. 

ITS MEMBERSHIP. 

The nature of Church Membership is a, ques- 
tion of great importance. What are the quail* 
fictitious for, rights and privileges of members; 

how the relation may be formed, and how it 
can be dissolved ; all these are questions vital to 
a scriptural church polity, and to each member's 
wel tare. 

I. — Qualifications for Membership. 

The qualifications for church membership are 
three, namely : 

1. A Regenerate Heart. — The person must be 
able to give satisfactory evidence that he lias 
been regenerated by the Spirit of God, and has 
passed from death to life. 

2. A Scriptural Faith. — He should also in the 
judgment of the church, have his faith based 
on, and according to the Scriptures, so as not 
to bring false doctrines into the body of Christ. 

3. A Christian Life. — His life, since he has 
professed faith in Christ, must be consistent with 

76 



THE BAPTIST CHURCH DIRECTORY. 77 

that profession, and according to godliness so far 
as it is, or can be known by the church. 

Note 1. — It is not every person that can give an equally 
satisfactory relation of Christian experience ; nor are those 
always the most certainly regenerate, who can tell the most 
remarkable experience. But no person should be admitted, 
unless the church, in some way, have satisfactory evidence that 
he is regenerate. 

Note 2. — Persons on entering a church may be ignorant of 
many things in Scripture doctrine, which they will afterwards 
learn. Nor should they be rejected simply on that account. 
Indeed, they enter the church as the school of Christ, to 
receive instruction. But no one should be admitted who holds 
and maintains doctrines contrary to the Scriptures. 

II. — Mode of Admission. 

There are three ways in which a person may 
be admitted to membership in the church : 

1. By Baptism. — A person may be admitted 
by baptism, on a profession of faith in Christ. 
Such a one makes known his desire for baptism 
to the pastor, or brethren, who become satisfied 
of his fitness for membership. 

Then the person, if encouraged by the pastor 
and brethren, comes before the church at its 
church meeting, or such other time as it may 
appoint, and relates his Christian experience, 
and views of duty and of doctrine. After lie 
hay retired, the church votes whether he shalJ 



78 THE BAPTIST CHURCH DIRECTORY. 

be received to membership "o/i bein§ 
tized." 

In some churches, the name of the candidate 
is announced at a public meeting, previous to 
that on which he is to be received, to give all an 
opportunity of acquaintance with the fact. T:i 
some churches also, the candidate is required ro 
come before a committee and make his request; 
and if the committee regard it unfavorably, his 
application is not presented to the church at all. 

2. By Letter. — A person may receive from 
the church, of which he is already a mem- 
ber, a letter of commendation and dismission, 
and with it be received to membership in 
another church, providing the one from which 
he comes be of the same faith and order. 

Such a one is received by vote of the church, 
as in the previous case ; and though not abso- 
lutely necessary, yet it is desirable that he 
should be present, and verbally express his wish 
to be received. 

3. By Experience. — It is sometimes the case, 
that persons who have received baptism, but by 
some means are not members of any church, or 
are members in another denomination, desire to 
be admitted to membership. They bring no let- 
ters, nor are they re-baptized; but after giving 
a satisfactory relation of their Christian expert 



THE BAPTIST CHURCH DIRECTORS. 79 

ence, and if their faith and Christian charade* 
be satisfactory, they are admitted to the fellow- 
ship of the church on their Christian experience. 
The names of candidates to be received by 
letter and experience, as well as those for baptism> 
are publicly announced at some meeting previous 
to their reception. 

Note a.-— In many churches, particularly in cities and large 
towns, to guard as carefully as possible against receiving unsuit- 
able persons, some member named by the pastor acts as a com- 
mittee to inquire into the case of each one to be received, and 
reports to the church at the time of his reception. 

Note 1. — Persons cannot be received to membership on the 
credit of letters, from other denominations. Such letters are 
accepted only as testimonials of their previous standing and 
Christian character; but the applicants are to be received either 
Dy baptism — if not already baptized — or on their Christian ea> 
verience, related in person before the church. 

Note 2. — It is a rule, generally acted on, that no person 
shall be received into the church to the grief of any one who 
is already a member. Hence, although the vote of a majority 
present at any regular meeting properly decides any question 
of business, yet, in receiving and excluding members, and other 
important business, it is very desirable there should be a general 
harmony, and if possible, entire unanimity. 

Note 3. — It may often be expedient for the church to post- 
pone the reception of a candidate, for a time, to give oppor- 
tunity for a better acquaintance with him, and for greater 
harmony in its action respecting him. But the Scriptures cer- 
tainly do not authorize any system of probation, by which 
every candidate is required to wait a specified time, befora 
being admitted to the fellowship of the church. 



80 THE BAPTIST CHURCH DIRECTORY. 

Note 4. — To baptize persons who do not unite with any 
church, is generally considered subversive of good order, and 
destructive of church organization. They should be approved 
of, and received by the church, before being baptized. Yet 
there are possible exceptions, where no church exists, or where 
they are baptized to constitute one, and in some other unusual 
and extraordinary circumstances. 

Note 5. — Xor is it expedient or promotive of good order, for 
ministers to baptize persons, who wish to unite with churches of 
another denomination. Such persons should receive baptism 
from the pastors of the churches with which they unite. 

Note 6. — Persons who give evidence of a regenerate heart, a 
scriptural faith, and a godly life, have a right to be admitted to 
the privileges of the church, and are not to be denied baptism 
and membership, if they request it. 

Note 7. — It is customary, when members are admitted to the 
church, whether by letter or baptism, for the pastor to give 
them " the right hand of felloioship." This is usually done at 
the communion service, immediately before the ordinance ia 
administered. The act is designed, simply as an expression of 
the church's welcome and fellowship for those received ; and. 
though not required by any scriptural authority, is very appro- 
priate, and is favored by Scripture analogy. In some churches, 
particularly at the South, the hand of fellowship is given by 
the various members present, in order, instead of by the pastor 
exclusively; a practice which, though less convenient, is a more 
forcible expression of fraternal welcome. 

III. — Mode of Dismission. 
There are also three ways of dismissing mout- 
hers from the church. 

1. By Letter}-— A member may receive a let 

1 See Second Part, chap. viii. i. 8. 



THE BAPTIST JHUKCH DIRECTORY, fcl 

ter of commendation and dismission from fche 
church of which he is a member, and with, it 
unite with another church of the samo faith; 
and when so united is dismissed from the former 
church. 

2. By Exclusion, — When the church, in the 
exercise of its lawful discipline, withdraws the 
haud of fellowship from any one, he is thence- 
forth no longer a member. 

3. By Death. — The death of members, of 
course, dissolves their connection with the 
church on earth. 

Note 1. — No member can withdraw fiom the church. He 
must be regularly dismissed by the action of the church. Nor 
can one have his nanfe dropped, nor be excluded, at his own 
request. 

Note 2. — Nor can the church compel any one to take a letter 
and withdraw, without his consent. Such would be virtually an 
exclusion from its fellowship. 

Note 3. — The one receiving a letter, is still a member, and 
subject to the authority and discipline of that church, until he 
has actually connected himself with another. 

Note 4. — It is usual for the validity of letters to be limited 
to some specified time — three, six, or twelve months ; after the 
expiration of which time they are useless, but may be renewed. 

Note 5. — Letters thus given, can be revoked by the church at 
its discretion, any time previous to their being used. 

Note 6. — Any member has a right, at any time, to ask for, 
and receive from the church, a certificate of his membership and 
standing ; but subjects himself to discipline, ;f he makes an 
improper use of it 

4* 



82 THE BAPTIST CHURCH DIRECTORY, 

Note 7. — Letters cannot properly be given to unite with a 
ehurch of another denomination. It would be manifestly incon- 
sistent for one church to dismiss or recommend its members to 
unite with another church with which it did not hold fellowship. 

Note 8. — If members have occasion to remove their residence 
near some other church of the same faith and order, they 
should take letters and unite where they go. Churches should 
require their members to do this, unless the circumstances aio 
so peculiar as to make it impracticable. The too common prac- 
tice of holding membership in one church, and habitually wor- 
shipping with another, cannot be justified, nor approved. 

Note 9. — Persons excluded from one church, should not be 
received to the fellowship of another, except where the most 
manifest wrong has been done them, and where the church 
excluding, refuses to do them justice ; nor even then, till after 
the most patient and careful investigation, and endeavors to 
reconcile the difficulty. Yet cases may occur, where it is the 
duty of one church to bear this witness against the manifest 
wrong done by another, and to receive the unjustly excluded 
member into its own fellowship. 

Note 10. — When a member unites with a church of ano- 
ther denomination, the hand of fellowship is withdrawn from 
him, though otherwise of good Christian character, and though 
he may have acted conscientiously in what he has done. The 
act implies no immorality, but as his church is not in fellowship 
with that to which he has gone, they cannot consistently con- 
tinue fellowship with him in such a church. 

Note 11. — In voting on the reception, dismission, discipline, 
or exclusion of members, several cases should not be included 
in the same vote, but each one acted on singly and separately. 

Note 12. — The dropping of members is merely placing on a 
separate list the names of those of whom the church has lost all 
knowledge. They are not dismissed from the church, nor re- 
ported as members ; but whenever discovered their names are 
restored to the record. No one can be dropped as an act of dis* 
eipline y nor when his residence is known. 



CHAPTER IX, 

ITS DISCIPLINE. 

Br discipline is meant that system of internal 
order and government by which the church ad- 
ministers the laws of Christ, so as best to secure 
the peace, purity, edification, and efficiency of 
each member and of the whole body. It applies 
particularly to the settlement of difficulties, and 
the removal of offences — what is sometimes 
called corrective discipline. 

It is of the utmost importance that a correct 
Scriptural discipline be strictly maintained in 
every church. The neglect of it fills a church 
with evils which check the growth of piety, hin- 
der the success of the Gospel, and reproach the 
Christian profession; while from an injudicious, 
unreasonable, and unscriptural exercise of it, 
more difficulties, dissensions, and divisions have 
arisen than perhaps from any other single cause. 

Every well organized society or government 
has its laws and regulations, in which each one 
on becoming a member or citizen, acquiesces, ta 

88 



84 THE BAPTIST CHURCH DIRECTORY. 

which he pledges his support, and by which he 
submits to be governed, so long as he shall 
belong to it, and leave it, if he ever leaves it, 
according to its stipulated forms. A Christian 
church is the most perfectly constructed society 
known to men, and its system of government and 
discipline, the most complete. As each member, 
on entering a church, solemnly covenants to 
maintain and observe these, so he should consider 
himself bound by the most sacred responsibilities 
to honor and observe its doctrines, ordinances, 
and regulations, so long as he shall remain in it. 
There are three laws for Christ's house, royal 
decrees, given by him who is "Head over all 
things to the Church," * which stand invested with 
all the sanctions of divine authority, and which, 
could they be known, loved, and obeyed, if they 
did not absolutely prevent all offences, would 
obviate the necessity for private labor and 
public discipline. They would make churches 
" households of faith," where Christians should 
abide " in the unity of the spirit, and in the bond 
of peace ;" a green pastures where the Hock 
should rest in safety, and feed with joy. Will 
not every disciple make them the guide of his 
Life? * 

• Bph. I 23. » Bph. iv. 8. 



THE BAPTIST CHURCH DIRECTORY. 85 

First law : for every disciple ; the law of 
love.-—" A new commandment 1 give unto you, 
that ye love one another ; as I have loved yon, 
that ye also love one another." * This, if strictly 
obeyed, would prevent all cause of grief and 
offence, either personally to brethren, or publicly 
to the church. It would prevent cold indifference 
to each other's welfare, unfounded suspicions, 
causeless accusations, jealousies, animosities, bit- 
terness, hatred, and revenge, and cause each to 
love the other "with a pure heart, fervently." 

Second law : for the offender ; the law of 
confession.— 1 ' If thou bring thy gift to the altar, 
and there rememberest that thy brother hath 
aught against thee, leave there thy gift before the 
altar, and go thy way ; first be reconciled to thy 
brother, and then come and offer thy gift." 2 
This law makes it obligatory on every one who 
supposes that a brother has aught against him, 
to go to such a one without delay, and procure 
a reconciliation. And this he must do, whether 
there is any just cause or not for that brother to 
have aught against him. Whether or not he lias 
given that brother reason for grief ; but knowing 
that he has grief, he must go and attempt a 
reconciliation with him. 

» John xiii. 34. » Matt. v. M 



86 THE BAPTIST CHURCH DIRECTORY. 

Third law: for the offended; the law of 
forgiveness, — " If thy brother trespass against 
thee rebuke hirn : and if he repent, forgive him. 
And if he trespass against thee seven times in a 
day, and seven times in a day turn to thee say- 
ing, I repent, thou shalt forgive him." ' This 
enjoins a perpetual personal forgiveness of inju- 
ries. It does not indeed require the same regard 
for one after repeated offences, as before; for 
this might be impossible. Nor does it require 
that a church should of necessity be hindered 
from undertaking a course of discipline with an 
offender, nor prevented from completing a course 
already begun, simply because he declares his 
repentance. 

Unhappily these laws are not strictly observed, 
because offences do come. It is needful, there- 
fore, that each one should understand how to 
deal with them. 

1. The object of discipline is to encourage and 
increase the good, and to restrain, rebuke, and 
remove the evil, " for the edifying of the body of 
Christ," that it may be " perfect in love," and 
without reproach. It is not to gratify personal 
animosities, nor to secure selfish ends, but to 
reclaim the wandering, guide the wayward, and 

i Luke XTii. 8* 



THE BAPTIST CHURCH DIRECTORY. 87 

secure the best spiritual welfare of each and of 
all for which discipline is to be exercised. 

2. The spirit of discipline, in which it must; ba 
administered in order to 'be effective, is of the 
very first importance. It must not be a spirit of 
dictation, of pride, of vindictiveness, nor of 
assumed superiority, but of gentleness, meekness 
and love. The perpetual guide, worthy to be 
written in gold on. the walls of every church, or 
better still, inscribed by the Spirit of God in 
every Christian heart, is " Brethren, if a man be 
overtaken in a fault, ye which are spiritual, 
restore such a one in the spirit of meekness." * 

3. The right of discipline cannot be questioned. 
That churches have a right to exercise a constant 
watch-care over all their members, to reprove 
them when erring, and withdraw fellowship from 
them when incorrigible, is a necessity arising 
from the very nature of their organization, and 
is most clearly declared by our Saviour, and 
recognized by his Apostles. " But if he neglect 
to hear the church, let him be unto thee as a 
heathen man and a publican ;" a u Therefore put 
away from among yourselves that wicked per- 
son."' 

4. The duty of discipline is evident from tho 

* 8al. vi. 8. » Matt, xviil. IT. » 3 Cor. v. 18* 



88 THE BAPTIST CHURCH DIRECTORY. 

consideration of its nature, its objects, and tha 
right to exercise it with which the church ia 
inve&ted. A church is unfaithful to itself, and 
to Christ, and to each of its members, which 
neglects it. a If thy brother trespass against 
thee rebuke him ; and if he repent forgive him." } 
" Them that sin, rebuke before all, that others 
also may fear." 2 "Wherefore come out from 
among them." 8 Because if u one member suffer, 
all the members suffer with it." 4 

5. The limit of discipline is the law of Christ. 
The church cannot go beyond what the Scrip- 
tures authorize ; it cannot make laws — it can 
only execute those which Christ has made. It 
must not invent rules or plans of government, 
but only use those found in the word of God. 
" I beseech you, brethren, mark them which 
cause divisions and offences, contrary to the doc- 
trine which ye have learned." 6 " Now I praise 
you, brethren, that ye remember me in all things, 
and keep the ordinances as I delivered them to 
you." 6 

6. The result of discipline — of all corrective 
discipline — must be the correction or removal of 
the evil — the reclamation or expulsion of tho 
evil doer. A course of discipline begun for the 

* Luke xvii. 8. * 1 Tim. v. 20. * 2 Cor. vi. 18. 

4 1 Cor. xii. 26. 6 Rom, xvi. IT. 6 1 Cor. xi. 2. 



THE BAPTIST CHURCH DIRECTORY. 89 

correction of offences, must not cease until one 
of these results be secured. " Now we command 
you, brethren, in the name of our Lord Jesus 
Christ, that ye withdraw yourselves from every 
brother that walketh disorderly, and not after 
the tradition which he received of us." l " If he 
neglect to hear the church, let him be unto thee 
as a heathen man and a publican." a 

Offences are usually considered as of two kinds : 
namely, private and public. These terms are 
not designed to express the nature or degree of 
evil done, nor are these classes very clearly 
defined. This distinction has reference mainly 
to the objects of offences, and the manner of 
their treatment. 

I. — Private Offences. 

A private offence is an offence committed by 
one member against another member, and not 
against the whole church, as such. It is an in- 
jury done by word, action, or otherwise, inten- 
tionally or unintentionally, by one member, 
against the person, character, estate, or feelings, 
of another member. 

So long as such matters of difficulty exist and 
are treated privately ; that is, between the per 

» 2 Thes. iii. 6. a Matt, xviii. 17. 



90 THE BAPTIST CHURCH DIRECTORY. 

sons? concerned, and are not brought before the 
church in a public manner for its notice and 
action, they are private offences ; but become 
public when brought before the church. 

The course to be pursued in such a case, is pre- 
scribed by our Saviour in Matthew xviii. Any 
departure from this rule, is in itself an offence. 
It is as follows : 

1. First Step. — The member who considers 
himself injured, must go to the offending one, 
tell him his cause of grief, and between them- 
selves alone, if possible, adjust and settle the 
difficulty. " If thy brother shall trespass against 
thee, go and tell him his fault between thee and 
him. alone ; if he shall hear thee, thou hast 
gained thy brother." 



Note 1. — It i3 here made obhV^tory on the injured or 
offended one to go to the offender. This is wisely ordained, 
since, although the offender is bound by every consideration of 
justice to go to the offended brother, and confess his sin, yet 
possibly he may not be aware of the evil he has done, or he 
may be so perverse and evil-minded as to be unwilling to do 
justice to an injured brother. But the offended one having 
done no wrong himself, would be likely to go in a gentle, meek, 
and forgiving temper of mind, prepared to "gain a brother.'' 

Note 2. — This rule requires that the offended member shall 
go and tell the offender his fault between themselves alone. No 
fear, or false delicacy, shall prevent his telling him his fault. 
He must not tell it to any one else, until he has told the offender, 






the baptist church directory. 9*i 

He must not tell it in the presence of any third peison. His 
object must be to " gain his brother," not to accuse, condemn, 
or punish him. Nor must he say that since the other did tha 
wrong, he must come to him first. 

2. Second Step. — If this step shall fail of suc- 
cess, then the offended member must take one or 
two of the brethren, seek another interview with 
the offender, and thus, possibly, by their united 
wisdom and piety, they may succeed, where him- 
self alone had failed. " But if he will not hear 
thee, then take with thee one or two more, that 
in the mouth of two or three witnesses every 
word may be established. " 

Note 3. — The offended one must not make the matter public 
even after the first attempt at reconciliation ; nor abandon the 
matter, unless, indeed, he has "gained his brother;" nor tell it 
to any except to the " one or two more." 

Note 4. — The object of taking the a one or two more," (who 
should be pious, prudent, and experienced brethren,) is chiefly 
that they may act as witnesses between the two. They shall 
witness whether the offended brother goes in the right spirit ; 
whether he has sufficient ground for complaint ; whether he haa 
evidence to sustain his charge ; and, also, whether the offender 
exhibits a wrong spirit. Thus will they be prepared to testify 
in the case if it comes before the church, so that the church 
can have their testimony on which to base their own action. 
This " one or two more " are also to act as mediators between 
the offender and the offended, and if possible settle the difficulty. 

3. Third Step.— It this attempt also be unsuc 



92 THE BAPTIST CHURCH DIRECTORY. 

cessful, then the injured one must tell the whole 
matter to the churchy and leave it in their hands 
to be disposed of as they shall think best. " And 
if he shall neglect to hear them, tell it unto the 
church ; and if he neglect to hear the church, 
let him be unto thee as a heathen man, and a 
publican." 

Note 5. — When he refuses to hear the " one or two more," 
then it is to be told to the church, and not till then. It then 
becoming a public offence, is in the hands of the church to be 
disposed of, as in their wisdom they shall think best. 

Note 6. — Let it be here observed that a mere neglect to hear 
the " one or two more " brings it before the church ; and a 
neglect to hear the church, ends in exclusion. An open and 
decided refusal to hear the church, is not necessary ; but only 
a neglect to hear, persisted in by the offender. 

It should be most solemnly impressed on the 
mind of every church member and every church 
officer, that this course, for the treatment of per- 
sonal difficulties, was prescribed by Christ as a 
positive law for his church, and that it stands 
invested with all the sanctions of divine autho- 
rity, and can never be departed from with impu- 
nity. If every church would require a strict and 
invariable compliance with this course of pro- 
cedure, it would greatly lessen the number of 
personal difficulties, and make those which did 
arise comparatively harmless. 






THE BAITIST CHURCH DIRECTORY. 93 

Note 7. — All this is to be done in love and meekness — iu the 
spirit of Christ, with the desire and manifest design to win an 
erring brother, rather than to be avenged on, and to punish an 
offending member. 

Note 8. — Every one who is at all aware of having grieved or 
offended another, should without delay seek the one aggrieved, 
and by such explanations, confessions, and reparations, as may 
be demanded, remove the cause of grief. 

Note 9. — If any member should attempt to bring before the 
church, or in any other way make public, any matter of private 
grief or offence, until he has fully pursued the above course, as 
prescribed in the Gospel, he becomes an offender himself, and 
subject to discipline. 

Note 10. — If members become involved in personal difficulties, 
and make no effort to settle or remove them, or if they take 
any other course than the scriptural one set forth by the 
Saviour, they become themselves offenders against the church, 
and are subject to its discipline. 

Note 11. — Where personal difficulties are known to exist, 
which the parties themselves will not, or cannot, settle, the 
officers or other members should use their utmost endeavors to 
reconcile and remove them privately, and avoid, if possible, 
briDgiug them before the church. 

Note 12. — But when all private efforts fail to reconcile and 
remove such difficulties, the case should be taken up by the 
church, and treated as a public offence. The continuance of 
such things is greatly injurious to the prosperity of the body. 

Note 13. — There may be instances of private offences, where, 
though the offended individual may be willing to dismiss the 
case, yet the church thinking its character compromised, or its 
welfare injured in the act, may find it necessary to take it up, 
and pursue a course of discipline with the offender. 

Note 14. — When any member refers any private difficulty to 
the church which he himself has failed to settle, he should 
then leave it entirely in their hands, and be satisfied with what- 



J)4 THE BAPTIST CHUKCB DIRECTORY. 

ever disposition they make of it, neither complaining at the re- 
sult, nor attempting to prosecute it further. 

Note 15. — Nothing can properly be considered a reasonable 
cause of offence, or matter of discipline, but what is manifestly 
forbidden in the Scriptures. Members may see tilings in others 
which they personally dislike, but which cannot justly be con- 
sidered as subject to ecclesiastical complaint or discipline. 
They are matters for Christian forbearance, to be endured, if 
they cannot be corrected in some other way. 

Note 16. — Nothing can be considered a just and reasonable 
cause for the withdrawal of fellowship, and exclusion from the 
church, except it be clearly forbidden in, or contrary to, the 
Scriptures, and what would have prevented the reception of the 
individual into the church, had it existed at the time, and been 
persisted in. Even these do not ordinarily lead to disfellowship 
and exclusion, provided they be confessed, repented of, and for- 
saken. 



II. — Public Offences. 

A public offence is one, rot against any par- 
ticular individual, but against the church as a 
body / an injury to the cause of piety, a reproach 
to the Gospel, a scandal to the Christian name 
and profession. 

Every difficulty or offence, when it claims the 
attention of the church as a body, and comes 
before it, for its action, is a public offence. All 
those difficulties which individuals cannot appro- 
priately reach or undertake ; or such as they 
might, but will not attempt to settle ; or such as 



THE BAPTIST CHURCH DIRECTORY. 95 

having attempted, they fail to reconcile or re- 
move, come within this class. 

A. THEIR CHARACTER. 

The following constitute the more common 
causes of public offence : 

1. False Doctrine. — Holding doctrines funda- 
mentally false, and contrary to the faith of the 
church, and the word of God. "If any man 
preach any other gospel unto you than that ye 
have received, let him be accursed." * u If there 
come any unto you, and bring not this doctrine, 
receive him not into your house, neither bid him 
God-speed." 2 

2. Disregard of Authority. — When a mem- 
ber refuses to regard the authority, and submit 
to the requirements of the church. " But if he 
neglect to hear the church, let him be unto thee 
as a heathen man, and a publican." 8 "Now 
we exhort you, brethren, warn them that are 
unruly." 4 

3. Contention and Strife. — Where a member 
is factious, foments discords, stirs up strife, and 
becomes a leader of evil, disturbing or destroy- 
ing the peace of the church. " I beseech you, 
brethren, mark them which cause divisions and 

* Gal. i. 9. » 2 Joho 12. » Matt, xviii. IT. 4 1 Thes. v. 14 



B6 THE BAPTIST CHURCH DIRECTORY. 

offences, contrary to the doctrine which ye have 
learned, and avoid them/' * 

4. Immoral Conduct. — Such acts ana practices 
as are inconsistent with that rectitude and purity 
of life, which the Gospel inculcates and requires. 
" But now I have written unto you not to keep 
company, if any man that is called a brother be 
a fornicator, or covetous, or an idolater, or a 
railer, or a drunkard, or an extortioner; with 
such a one, no not to eat." a 

5. Disorderly Walk. — Such a course of con- 
duct, or habit of life, as is contrary, to, and sub- 
versive of, the professed faith, and established 
order of the church, of which the person is a 
member. It does not necessarily imply immo- 
rality of conduct. " Withdraw yourself from 
every brother that walketh disorderly, and not 
after the tradition which he received of us/" 
" There are some which walk among you disor- 
derly, working not at all, but are busybodies." 4 

6. Covetous Spirit. — Where a member will not 
contribute according to his evident ability for 
the support of the Gospel, and refuses to bear his 
proportion of the pecuniary burdens of the 
church, evincing a covetous disposition. " For 
this ye know, that — no covetous man, who is an 

i Rom. xri. 17. 2 1 Ccr. v. 11. » 2 Thes. iii. 6. 4 2 The* iil. 11. 



THE BAPTIST CHURCH DIRECTORY. 97 

idolater, hath any inheritance in the kingdom of 
Christ." * " If any man that is called a brother 
be covetous, with such a one, no not to eat." * 

7. Arrogant Conduct. — Where a member in a 
spirit of pride and arrogance, assumes authority 
which does not belong to him, and undertakes to 
domineer over the members and to rule the 
church. " I wrote unto the church : but Diotre- 
phes, who loveth to have the preeminence among 
them, receiveth us not, wherefore if I come, I 
will remember his deeds." 3 

8. Going to Law. — The going to law with breth- 
ren " before unbelievers," and the prosecution of 
each other before civil tribunals, instead of set- 
tling their difficulties " before the saints." This 
was severely censured by the Apostle, and 
deserves to be made a cause of discipline in every 
church. " I speak to your shame : Brother 
goeth to law with brother, and that before the 
unbelievers. Now, there is utterly a fault among 
you, because ye go to law with one another. 
Why do ye not rather take wrong ? Why do yo 
not rather be defrauded ?" * 



i Hpfe. t. 5 » 1 Oor. ▼. 11. 



98 THE BAPTIST CHURCH DIRECTORY. 

B. THEIR TREATMENT. 

In cases of public offence, a correct course of 
discipline would be as follows : 

1. The first member who has knowledge of 
the offence should, the same as in private cases, 
Beek the offender ; and if possible reconcile or 
remove the difficulty. This should be done be- 
cause each member suffers in the wrongs of the 
church ; and because such a course of private 
labor in a Christian spirit is most effectual. And 
if there are many pursuing such a course with 
the offender at the same time, so much the more 
effectual will it be. 

2. But if no one can or will pursue such a 
course of private labor, or if such a course be 
unsuccessful, then any member having know- 
ledge of the case, should bring it before the 
church at its next meeting for business. Before 
doing this, however, it would be prudent to con- 
sult with the pastor, and judicious brethren. It 
should be kept out of the church so long as there 
is hope of adjusting it privately. 

3. The church having knowledge of the case, 
should call the offender before them to answef 
to the charge, where he should hear the evidence 
against him, know the witness, and be allowed 
to answer for himself. 



THE BAPTIST CHURCH DIPECTOJiY. 99 

4. If the offender cannot or will not appear 
before the church, they should appoint one or 
more, to visit and labor with him, and report the 
result to the church. The committee thus ap- 
pointed should go in the name of the church, 
and invested with its authority, plainly making 
known the business ; but they should go in the 
same spirit, and with the same design as if in a 
private difficulty they sought to gain their 
brother. 

5. If in any case of discipline, and at any 
stage, the accused brother disproves the charge, 
or, in any ordinary case, if he admits it, confesses 
the wrong, makes suitable acknowledgment, and 
reparation as far as possible, together with pro- 
mise of amendment, this should be deemed suffi- 
cient and the case dismissed. The purity of the 
church is vindicated, its authority sustained, and 
an erring brother brought back to Christ, and to 
his people. 

6. But if, after patient, deliberate, and prayer- 
ful labor, all efforts fail to reclaim the offender ; 
then, however painful the necessity, the church 
must withdraw from him its fellowship. 

Note 1, — Every member tried by the church, has a right to 
require and receive copies of all charges against him, the namea 
of his accusers and of the witnesses, both of whom he chall 
have the privilege of meeting face to face, hearing their accw 



100 THE BAPTIST CHURCH DIRECTORY. 

sations and testimony, bringing witness on his side, and answer* 
ing for himself before the church. 

Note 2. — Every person tried by the church should be 
allowed every opportunity, both as to time, place and circum- 
stance, to vindicate himself. The very justice of Christ's house 
should incline to mercy. 

Note 3. — Every member, whether on trial or having been 
excluded, has a right to receive authentic copies of the records 
of all proceedings held by the church in his case. 

Xote 4. — It would not be proper for any member on trial 
before the church, to bring a person who is not a member 
to appear as his advocate and plead his cause. 

Note 5. — In every case of exclusion, the charges against 
the member, and the reasons for his exclusion should be care- 
fully and accurately written out, and entered on the records of 
the church. 

Xote 6. — It is customary also, to notify the individual of 
his exclusion, by sending him a copy of the records of the final 
action in his case. 

Xote 7. — The church ought not to entertain a charge against 
any member, unless the evidence be such as to make its truth 
highly probable, if not certain. 

Xote 8. — Offences may occur of such an aggravated cha- 
racter, as to require, when fully proven, that the church should 
at once withdraw its fellowship from the offender, without any 
other attempt to labor with him, and notwithstanding all con- 
fessions, penitence and promises. 

Xote 9.— If the church shall find that it has dealt unjustly 
with a member, or excluded him without sufficient cause, it 
should at once proceed, of its own accord, and without his re- 
quest, by concession and a restoration, to repair by every pos- 
sible means, the injury it has done him. 

Xote 10.— The church should not forget those excluded from 
its fellowship, but kindly seek to do them good, and to --claim 
them to ^odliuess. 



THE BAPTIST CHURCH DIRECTORY. 101 

Note 11. — So also, should the church, at any time, be Tvillmg 
to grant a rehearing, if requested by an excluded member, pro- 
viding he gives assurance that he can establish his innocence 
or satisfy them by his acknowledgments. 

Note 12. — The church should restore to its fellowship, at his 
request, any excluded person, whenever his reparation and 
confession for the past are satisfactory, and his present walk 
according to godliness. 

Note 18. — Pastors, deacons, and all officers must be subject 
to the same discipline, and administered in the same way, as 
other members of the church. 1 

Note 14. — In all things, not contrary to his conscience, the 
member should submit to the authority of the church. But ia 
all questions of faith and conscience, he should do what he 
believes to be right, even though the church should condemn 
him for it. 

Note 15. — While on the contrary, the church must not fail 
to exercise its legitimate and rightful authority, and discipline 
its members for what it regards as sufficient cause, even though 
such members consider the discipline unjust, and think them- 
selves injured by it. 

Note 16. — No one while on trial before the church, can pro- 
perly accuse, or bring charges against another member. His 
awn case must first be decided on its own merits. If his 
offence be proven or confessed, no accusations made against 
others can justify it, or should be allowed. But any statement 
can be made, or evidence produced, which may tend to prove 
the innocence, or palliate the offence of the accused, e?ea 
though such statement should implicate others. 

* See First Part, chap, vii T. 



CHAPTEE X. 
ITS BUSINESS. 

Much of the harmony and prosperity of a 
church depends on the correctness and punctual- 
ity with which its business is transacted. All its 
meetings for business should be orderly and dig* 
nified, conducted rather in the spirit of devout 
worship, than of secular transaction. 

That wisdom which cometh from above should 
be earnestly invoked, and allowed to prevail 
over all human counsels. Trifling and conten- 
tion should have no place on occasions so sacred, 
while each one should seek, not his own, but 
" the things that are Jesus Christ's." 

Note 1. — The pastor, by virtue of his office, is moderator of 
all church meetings. But in his absence, or at his request, 
another member may be chosen to fill the place. 

Note 2. — Each church will determine what number shall con- 
stitute a quorum ; but no important business should be done 
without a full attendance of the members. 

Note 3. — All meetings for business are announced from th# 
pulpit one Sabbath, at least, before they are held. 
102 



THE BAPTIST CHURCH DIRECTORY. 103 

I. — Order of Business. 

1. The meeting should be opened with reading 
the Scriptures, singing, and prayer, the same as 
meetings for worship. 

2. If there are persons to be received as mem- 
bers, this is first done. The experience of can- 
didates for baptism is heard, and the letters of 
those desiring to unite from other churches are 
read. 



Note 4. — In some churches, members are received at tho 
covenant, or other meeting, instead of at the church meeting. 

Note 5. — It is customary for the candidates to retire while 
the church considers, and votes on, the question of their 
reception. This is desirable. 

Note 6. — It is customary in most churches for all persons, 
except the members of the church, to retire from the meeting 
while the business is being transacted, unless specially invited 
to remain. This would be proper in all. 

3. Next comes the reading of the minutes of 
the last meeting, This is properly the first item 
of business, but io usually deferred, where there 
are candidates for membership, till after their 
reception. If any mistakes or omissions aro 
found in the minutes, they are corrected, and 
then are approved, by a vote — or without a 
vote, no one objecting. 

4. Letters of commendation and dismission 



104: THE BAPTIST CHURCH DIRECTOKV. 

are granted to such as desire to unite with othei 
churches. 

5. The unfinished business of the last meeting 
is next taken up and disposed of. 

6. The reports of all committees previously ap- 
pointed are received in their order. 

7. New business, of whatever kind, is next 
presented. Any member may call up, or pro- 
pose any new business ; but if it be of a very spe- 
cial, or important nature, he should first have 
consulted with the pastor, deacons, or other judi- 
cious brethren respecting it. 

Note 7. — Although the church should do nothing which it 
would be afraid or ashamed to have the world know, yet every 
member should regard himself bound by the honor of a Chris- 
tian, not to publish abroad, nor repeat to those who are with- 
out, the private affairs and business of the church. 

Note 8. — The established order of business may, for conve- 
nience, be changed at any time by a vote — or without a vote, 
no one objecting. 

II. — Rules of Order. 

1. Motions. 

a. All business should be presented by a mo- 
tion — and in writing, if so required — the motion 
to be made by one member and seconded by an- 
other. 

b. A question is not to be discussed, until it ia 



THE BAPTIST CHURCH DIRECTORY. 108 

noved, seconded, and distinctly statedbv the mo- 
derator. 

c. After a motion is fully before the meeting, the 
mover cannot withdraw it, except by unanimous 
consent. 

d. A motion should contain but one distinct 
proposition, or question. If it contains more 
than one, it may be divided at the request of 
any member, and the questions acted on sepa- 
rately. 

e. A motion before the meeting, must be put to 
vote, unless withdrawn, laid on the table, or post- 
poned. 

f. A motion lost should not be recorded on the 
minutes, except so ordered by the meeting at the 
time. 

g. A motion lost should not be renewed at the 
same meeting, unless under circumstances of pe- 
culiar necessity. 

h. While a motion is under debate, no other 
motion can be allowed, except a motion to amend, 
to substitute, to commit, to postpone, to lay on the 
table, for the previous question, or to adjourn. 

i. These last named motions cannot be inter- 
rupted by any other motion, except to a?nend y 
which may be done by specifying some time, 
place, or purpose. 

j. Nor can these motions be allowed to inter* 
5* 



106 THE BAPTIST CHURCH DIRECTORY. 

nipt or supersede each other, only that a motion 
to adjourn is alwaj^s in order, (except while one 
has the floor^) and consequently supersedes all 
other motions. 

2. Speaking. 

a. Any one speaking on a question should rise 
in his place, and address the moderator. 

1). If two members arise to speak at the same 
time, preference is usually given to the one 
farthest from the moderator. 

Cn No one should be interrupted while speak- 
ing, except he be out of order, or to ask, or make 
explanations. 

d. No unkind^ or disrespectful language, should 
be indulged in by the speakers, or allowed by 
the moderator. 

e. Any member using improper language, in- 
troducing improper subjects, or otherwise out of 
order, may be called to order by the moderator, 
or any member, and must either take his seat, or 
conform to the rules. 

f. A speaker may allow others to ask ques- 
tions, or make explanations ; but if he yield the 
floor to another speaker, he cannot clairr It again 
as his right. 



THE BAPTIST CHURCri DIRECTORY. 107 

3. Amendments. 

a. Amendments may be made to motions, "by 
omitting, adding, or substituting, words or sen« 
tences. 

b. Amendments to amendments may be made, 
but are seldom necessary, and should be avoided. 

e. The amendment should be discussed and 
voted on first, and then the original resolution, 
as amended. 

d. No amendment should be made, which cs- 
sentially changes the nature or design of the ori- 
ginal resolution. 

e. But a substitute may be offered for any mo- 
tion or amendment under debate, which may or 
may not change the meaning of the .motion. 

4. Committees. 

a. Committees are nominated by the modera- 
tor, at the request of the meeting, or by the 
meeting itself; and their nomination is then con- 
firmed by a vote. 

b. Any subject in debate, or matter of busi- 
ness, may be referred to a committee, with or 
without instructions ; the committee to report the 
result of their investigations to the meeting, and 
then action to be taken on their report and re- 
commendations. 



108 TIIE BAPTIST CHURCH directory. 

c. The report of a committee is accepted by a 
vote, which simply acknowledges the service of 
the committee, and places their report before tho 
meeting for its action. Afterwards, any distinct 
proposition or recommendation contained in the 
report, is separately acted on, and may be 
adopted or rejected. 

d. Often, when the recommendations of the 
committee are of trifling moment, or likely to be 
generally acceptable, the report is accepted and 
adopted by a single vote. 

e. A report may be recommitted to the com- 
mittee, with or without instructions, for a further 
investigation of the subject, or to present it in 
some form more likely to meet the concurrence 
of the meeting. 

f. The first one named in the appointment of 
a committee is by courtesy considered the chair- 
man ; but the committee have the right to ap- 
point their own chairman. 

5. Voting. 

a. Yoting is done by raising the hand, or by 
" aye " and " no" the former of which is prefer- 
able in most cases. 

b. In cases of special importance, voting by 
ballot is resorted to. 

c. Voting by standing up is also done, when 



THE BAPTIST CHURCH DIRECTORY. 109 

it is necessary to count the affirmative and nega- 
tive votes. 

d. The vote is called by the moderator, first 
the affirmative, then the negative, so deliberately 
as to give all an opportunity of voting ; he then 
distinctly announces whether the motion is car- 
ried or lost. 

e. If the vote be a close one, and the modera- 
tor's announcement be doubted, he calls the vote 
again, usually by standing, and counts each 
Bide. 

f. Members under discipline should not at- 
tempt to vote, nor take any active part in the 
business of the meeting. 

g. The moderator has the right to give the 
casting vote, where the meeting is equally 
divided ; but this right should be seldom, if ever, 
used. 

h. All the members should vote on the one side 
or the other, except those under discipline, or 
unless for reasons they be excused. 

i. No motion, discussion, or other proceeding, 
can be admitted while a vote is being taken. 

6. Appeal, 

The moderator announces all votes, and de* 
cides all questiops of order, in debate; but any 
member who i. ^satisfied with his decision, 



110 THE BAPTIST GHT7BCH EIHECTORY. 

may appeal to the meeting. A vote then is 
taken whether they will ;i sustain the modera- 
tor." The decision of the meeting is final. 

7. Lay on the Table. 

Immediate and decisive action, on any ques- 
tion, may be deferred by a vote to lay the reso- 
lution pending on the table. This disposes of the 
whole matter for the present, and ordinarily is, 
in effect, a final dismissal of it ; though any one 
has a right, subsequently, to call it up again. 
Sometimes, however, a resolution is laid on the 
table for the present, or till a specified time, to 
allow of other business necessary to be done. 

S. Postponement. 

An indefinite postponement is considered 
equivalent to a final dismicsal of the question. 
But a question may be postponed fur a specified 
time or purpose, and then resumed. 

9. Previous Question. 

Debate may be cut short by a vote to take the 
precious question ; which means that the pre- 
vious, original, or principal question under dis- 
cussion, be immediately voted on, regardless of 
amendments and secondary questions, and with- 
out farther debate. 



THE BAPTIST CHURCH DIRECTORY. Ill 

a. If the motion for the previous question be 
carried^ then the main question must immediately 
be taken without debate. 

b. If the motion for the previous question be 
lost, the debate proceeds as though no such mo- 
tion had been. made. 

10. Not Debatable. 

Motions for the previoics question, for indefi- 
nite postponement \ to commit, to lay on the table, 
and to adjourn, are not debatable. But when 
they are modified by some condition of time, 
place, or purpose, they become debatable, and 
subject to the rules of other motions. A meet- 
ing is, however, competent, by a vote, to allow 
debate on all motions. 

11. To Reconsider. 

A motion to reconsider a motion previously 
passed, must be made by one who voted/br that 
motion when it was passed. If the meeting votes 
to reconsider, then the original motion is before 
them, as at first, and may be discussed, rescinded, 
or reaffirmed. 

12. Be Discussed. 

If when any question is introduced, a member 1 



112 THE BAPTIST CHURCH DIRECTORY. 

objects to its discussion, as foreign, profitless, or 
contentions, the moderator should immediately 
put the question, "Shall this question he dis- 
cussed ?" and if voted in the negative, the whole 
matter is dismissed. 

13. Order of the Day. 

The meeting may decide to take up some par- 
ticular business, at a specified time. That busi- 
ness becomes the order of the day, for the time 
specified, and must be taken up when the hour 
arrives, while all pending business is postponed 
in consequence. 

14. Point of Order. 

Any member who supposes that a speaker is 
out of order, or that the discussion is proceeding 
improperly, may at any time rise to a point of 
order. He must distinctly state his question or 
objection, which the moderator will decide. 

15. Privileges. 

Questions relating to the rights and privileges 
of the meeting, and of its members, are of pri- 
mary importance, and for the time take prece- 
dence of all other business, and supersede all 
other motions, except that of adjournment. 



THE BAPTIST CHURCH DIRECTORY. 113 

16. Filling Blanks. 

Where different numbers are suggested for 
filling blanks, the highest number, greatest dis- 
tance, and longest time, are usually voted on 
first. 

17. Rule Suspended. 

A rule of order may be suspended by a vote 
of the meeting, to allow of transacting business 
which could not otherwise be done. 

18. Adjournments. 

a. A simple motion to adjourn is always in 
Wder, except when one is speaking, takes prece- 
dence of all other motions, and is not debat- 
able. 

b. A body may adjourn to a specified time. 
But if no time is mentioned, then it is under- 
stood to be adjourned to the time of its next 
meeting ; or if it have no other fixed time for 
meeting, then an adjournment without date, is 
equivalent to a dissolution. 

c. If a meeting votes to adjourn at a specified 
hour, no vote is requisite when that hour arrives. 
The moderator simply announces that the meet- 
ing stands adjourned. 



CHAPTEE XI. 

ITS MISSION. 

The mission of the Christian Church is, to give 
the knowledge of salvation to the world, and so 
far as possible, persuade men to become recon- 
ciled to God — to accept the Gospel, believe in 
Christ, and be saved. In order to accomplish 
this, the church must present itself in a suitable 
spiritual condition, by maintaining itself in the 
faith and discipline, in the order and ordinances 
of the Gospel. Indeed, for this cause Christ gave 
himself for the church, " that he might present 
it to himself, a glorious church, not having spot, 
or wrinkle, or any such thing ; but that it should 
be holy and. without blemish. n ' 

To fulfill its mission, it must exert its influence, 
as a body, on society, but especially must bring 
the piety of its individual members in contact 
with unconverted men. By a prudent and skill- 
ful improvement of those opportunities which 
Providence offers, and in a wise and judicious 

I Eph. v. 27. 
114 



THE BAPTIST CHURCH DIRECTORY. 115 

use of those means which may be used for the 
purpose, it must bring men under the influence 
of the Gospel, that they may be saved. 

Every member of the church should have a 
part in this mission, and labor to fulfill it. There 
is work for all, and work adapted to the condi- 
tion, ability, and capacity of each. Old and 
young, great and small, male and female, have 
something to do, and can do it. The efficiency 
and usefulness of a church, depends on each 
member filling his own place, and doing his 
own work, so as neither to be without work, nor 
attempt to do that of another. In nothing is 
the wisdom of the pastor and officers more appa- 
rent than in finding work for all, and giving 
something fit and adapted for each to do. 

The common and ordinary means and methods 
of spiritual good to men deserve more regard 
than they receive. 

I. — Gospel Ministrations. 1 

The preaching of the Gospel is the first and 
principal instrumentality for the salvation of the 
world. It is divinely instituted, and divinely sus- 
tained, sanctioned, and succeeded. The sacred 
promise is, " My word shall not return unto me 

1 Seo First Part, chap. vii. 



116 THE BAPTIST CHURCH DIRECTORY. 

void, but it shall accomplish that which I please, 
and it shall prosper in the thing whereto I 
sent it." ■ 

1. The preaching of the Gospel in the ordi- 
nary ministrations ', in houses of worship, as sup* 
ported by churches. It is a part of the mission 
of the church to sustain the stated ministry of 
the word among them for the edification of the 
saints, and for the conversion of sinners. 

2. They should also provide preaching with 
unusual frequency at times when Providence 
and the Spirit indicate special necessity for it. 
or special and unusual disposition on the part of 
the people to hear it, and to be benefited by it. 

3. Preaching should be provided occasionally, 
or at stated periods, for such destitute neighbor- 
hoods and communities as may be within con- 
venient distances of each church, and come 
appropriately within their sphere of influence, 
so that all the people may hear the word of 
God and the offers of salvation. 

4. Each church should, to the utmost of its 
ability, assist in sending forth men to preach the 
Gospel to the destitute everywhere, beyond their 
immediate neighborhood and sphere of influence, 
at home aad abroad, to the ends of the eartho 

* Iaaiah It. 11. 



THE BAPTIST CHURCH DIRECTORY. 117 

Note 1. — Pastors of churches ought, as far as their strength 
and time will allow, to cultivate destitute fields adjace.it to 
them. There is scarcely a church, in city or country, that has 
not some such out-station near it. These afford some of the 
most pleasant and profitable scenes of ministerial labor. 

Note 2.— Some churches sustain a colporter or missionary, 
a part or the whole of the time, to labor in these destitute 
fields. Thi3 is an admirable method of missionary labor. 

Note 3. — Some churches call into requisition, and encourage 
lay-preaching, for such purposes. In every church almost there 
are brethren who have more than ordinary gifts for exhorting 
and expounding the Scriptures, and ability to conduct religious 
meetings. But they do not consider themselves called to assume 
pastoral responsibilities, or technically To enter the ministry. 
It would be a great blessing to the churches and to the world 
if such gifts and abilities could be called into requisition for hold- 
ing religious meetings in destitute communities, and bearing 
the Gospel to those who are without the ordinary means of 
grace. 

II. — Sabbath Schools. 

Next to the preaching of the Gospel, may per- 
haps be reckoned the Sabbaths-school, as an instru- 
mentality for religions good. The influence of 
the Sabbath-school is twofold. The direct influ- 
ence on the pupils in moulding and forming their 
minds and characters as they expand ; and the 
indirect influence through the children on their 
parents and households,, and on their associates. 
The religious instruction and training of children, 
both in the household, and the church, is too lit- 



118 THE BAPTIST CHURCH DIRECTORY. 

tie understood and appreciated. The character, 
and influence for good or evil, in subsequent 
life depends chiefly on the moral and religious 
training in childhood. Divine wisdom has pro- 
vided for this, and enjoined that, " these words 
which I command thee this day shall be in thine 
heart : and thou shalt teach them diligently unto 
thy children, and shall talk of them when thou 
sittest in thine house, and when thou walkest in 
the way, and when thou liest down, and when 
thou risest up." 1 

1. The relation which the Sunday-school sus- 
tains to the church is somewhat indeterminate, 
and variously understood. There are two princi- 
pal views and opinions entertained respecting it, 
somewhat different, though not conflicting. 

First, That the school is created by, is depend- 
ent on, and under the absolute control of the 
church. In this case the church appoints its offi- 
cers and teachers, yearly perhaps, the same as they 
would appoint a committee for any other specific 
work — either with or without instructions, with 
or without power to fill vacancies, as they may 
prefer. The church is responsible for its sup- 
port, and under obligation to maintain a watch- 
ful guardianship over its welfare, and the mai> 

i Deut. tL & 



THE BAPTIST CHUECH DIRECTORY. 113 

ner in which the work is performed. When the 
period of their office expires, they report to the 
church, which reappoints them, or fills their 
places with others. 

Second, That the school is a benevolent asso- 
ciation, like any other organized for a specific 
purpose, not created by, dependent on, nor 
under the authority of the church. In this 
case members from the same, or from different 
churches, organize themselves into a society, 
appoint their own officers, make their own laws, 
and govern themselves. The church sympa- 
thizes with them, allows them the use of its 
rooms in which to meet, and aids them at its 
discretion ; but has no direct control over it, nor 
responsibility in it, any more than in the case of 
any other independent society. 



Note 1. — Either of these plans and relations may be entirely 
proper, and in harmony with the genius of the Gospel, and with 
the government and discipline of the church. Whichever 
method is adopted should be clearly defined, and distinctly 
understood both by the church and the school. Of course in 
neither case can the church exercise any direct authority or 
discipline over any except its own members, to whom, in all 
cases, its jurisdiction is confined. 

Note 2. — Where the school is sustained in their house of wor- 
ship, and the officers and teachers belong to the same church, 
it seems most appropriate and desirable that it should be 
created by, responsible to, and under the authority of the 



190 IBS BAPTIST CHURCH PIBICTCBY. 

church iirec:>, The pastor and :::i:::i ought :: sec that 
refigioas iasti nclJoa Lb provided under their own inspection. :;r 
n children, and know what kind of instruetoxa and 
instructions they receive in this zl;- important departmen: c: 
education. They should also be able to exercise control over 
any erils, errc:: :: iiffi ; o hies which mar at any time arise ia 
the f:hool. 

1 "::z S. — Where Behook are remote from the church, the 

members connected with different congregations, and depend- 

: :nd resources, the independen: m .. 7 

; '::. Mild perhaps be the better method to adopt in ;: .: 

■: .. inization and sov{:_^itl.: 



•2. The f which a school 

should hold on the Sabbath must I a T^rmined 
~ho direct its services. In cities there 
are often :ic\ in the ; :.::::~ -eldom but m 
It :s very doubtful whethe: more than one ses- 
sion, as a permanent regulation, is eyer ex 
dient, or on the whole, profitaJ 

- ~ 5: be 

poU end kind, where : Omenta 

and ordinary s arc not resorted to, but 

the children are rule i I y I 

4. :■ should constitute a large part of 
r::v::: ; ^, being pleasant an:'. 

I Iren, while it is instruct!? 
sentiments, and b lues the 

traits >ns. 

5. T_c 



THE BAPTIST CHURCH DIRECTORY. 121 

not long continued in any one direction, sinco 
the young soon weary of protracted application. 
For this reason the superintendent, the officers 
and teachers should possess great versatility of 
talent, and be inventive of expedients for keep- 
ing up the interest of the school. 

6. Sunday-school labor is as great an advan- 
tage to the officers and teachers as to the pupils 
themselves. The effect of such labor on the 
Intelligent practical piety of those who engage 
In it, is most admirable, and should encourage 
all the members of our churches to such labor. 

7. The libraries of Sunday-schools deserve 
very special attention. These libraries, if judi- 
ciously selected, and properly used, constitute 
one of the chief means of doing good by the 
school. But the practice of admitting so largely 
works of fiction, though they be religions, must 
De condemned. The practice of having many 
books of general literature, for general reading, 
is of very doubtful propriety. The library 
should be composed almost wholly, if not exclu- 
sively, of sound and safe religious books, adapted 
in style to the minds of the young, and suitable 
for Sabbath reading. The judicious selection 
of books for a Sunday-school library is a moro 
difficult task than for almost any other collec- 
tion. 

6 



122 THE BAPTIST CHTJKCH DIRECTORY. 

8. Bible Classes are a similar, not a sepa- 
rate department of religious instruction. These 
classes contain the older and more advanced 
portion of the youth, together with adults, asso- 
ciated for mutual study of the word of God. 
The formation of adult classes of this kind 
should be encouraged, on account of the great 
advantages which arise ; and the young, when 
they suppose they have outgrown ordinary 
school classes, should if possible be retained in 
advanced Bible classes. 

Note 4. — The practice of committing large portions of Scrip- 
ture to memory is of doubtful advantage. It taxes the memory 
more than it benefits the heart. And frequently the nervous 
system is overtasked, and the health seriously impaired by the 
efforts of ambitious children in this direction. A better plan 
is to commit a limited number of verses, and see who will give 
the most correct account of their meaning. 

Note 5. — The propriety of giving premiums is seriously 
doubted by many. If done at all, they should be awarded for 
the best conduct, and the best endeavors to learn, rather than 
for the greatest actual proficiency ; that is, according to real 
merit as far as possible, rather than apparent standing. 

Note 6. — Teachers should not be satisfied with the mere 
routine of the question book. But coming with a prayerful 
heart, seek to lead the pupils into the knowledge of their con- 
dition as sinners, and the love and grace of Christ as a Saviour, 

Note 7. — Parents and members of the church not engaged in 
the school should often visit it, to stimulate the pupil3, and 
eheer the teachers. 

Note 8. — The Pastor should frequently, also, visit the school 



THE BAPTIST CHURCH DIRECTORY. 123 

tc enow his interest in it, and keep a prudent watch-care over it. 
It gives him great influence with the young to do so. 

III. — Religious Visitation. 

Another means for accomplishing the church's 
mission, is that of systematically visiting, for reli- 
gious purposes, all the families within a given dis- 
trict or circuit. It is presumed that pastors and 
ministers generally, will visit families for the 
purpose of affording them religious counsel, 
instruction and prayer. But few, however, con- 
sider the duty or appreciate the advantages 
arising from the performance of this work by 
private Christians. This ministry of Christian 
faith and love cannot well be over-valued, since 
" pure religion and nndefiled before God and the 
Father is this, to visit the fatherless and widows 
in their affliction, and to keep himself unspotted 
from the world." 1 

1. Every church should undertake to secure 
the religious visitations of all families, without 
distinction, that are situated within certain pre- 
scribed limits. Let the whole field be divided 
into districts, and a certain number of families 
apportioned to each member, male and femalej 
who can be induced to undertake the work. Let 

1 James i. 27. 



124 THE BAPTIST CHURCH DIUECTORY. 

these visitors report from time to time in tha 
social meetings of the church the incidents they 
witness, and at the end of the year, make a 
full report of all the work done, with the re- 
sults. Such reports will be deeply interesting. 

2. Or, if the church, as a body, will not enter 
upon the work, let a few of the members agree 
among themselves to do so, and accomplish what 
they can. And should there be none to agree, let 
any single one who feels the importance of it 3 
enter upon it alone and, as occasion offers, spread 
the results before the church. Such an example 
will stimulate others. The work will prove of 
immense value to those who do it, as well as to 
those for whom it is done. 

Note 1. — These visits should be emphatically religious, and 
tot merely social. All present should be inquired of whether 
they are Christians, and if they are desirous of, or attempting to 
become such. With such exhortations, instructions, and encour- 
agements, as may be appropriate. 

Note 2. — Where practicable, reading the Scriptures and 
'prayer should accompany the visits. It may not always be 
possible, or at least consistent. 

Note 3. — The distribution of tracts, or other religious read* 
ing, is of great advantage. A tract or book is left during cno 
visit, to be replaced by another at the next. This system of 
religious visiting and distributing Bibles, and good books, is 
substantially the work which Tract Missionaries, Colportera 
and Bible Readers do with so much success. 

Note 4. — The sick, poor, afflicied, and distressed should be 



THE BAPTIST CHURCH DIRECTORY. 125 

the special objects of such visits, since they most need their 
advantages, and are in a condition most likely to receive bene- 
fit from them. 

Note 5. — Cases of sickness, poverty, and want should be re- 
ported to the church, which ought promptly, according to itft 
ability, to furnish temporal aid and relief, thus conferring bless- 
ings on both the bodies and the souls of men. 

Note 6. — These visits should aim to secure the habitual 
attendance of all persons on religious worship, in some place, 
wherever they may prefer. 

Note 7. — Another prominent object to be accomplished is to 
secure the attendance of children at Sunday-school. Any who 
can secure these objects may think themselves richly rewarded 
and blessed in doing good, though nothing else should bt 
accomplished. 

Note 8. — Such religious visits are most profitable if mad& 
statedly, once a month usually. In cases of sickness, destitu- 
tion, or of religious seriousness, or where any special good pro- 
mises to be secured, more frequent visits may be needed, lest 
some advantage or opportunity may be lost through neglect. 

IY. — Christian Literature. 

One o£ the most practicable and effective 
methods of bringing religious truth in contact 
with human minds, is in disseminating a sound 
and salutary Christian literature in society* 
Both for the edification of disciples, and to 
awaken the attention of the unconverted, reli- 
gious reading is of very great importance. Every 
good book or periodical put into circulation is 
both a public and a personal blessing. 



126 THE BAPTIST CHURCH DIRECT OK Y. 

1. Every family should have a few carefully- 
chosen hooks of instructive and devotional reli- 
gious reading. They are easily obtained, and at 
small cost. Many are not needed. A few read 
over and over again, until they thoroughly 
imbue the mind with their spirit, are better 
than many carelessly read, or not read at all. 
While so many families have masses of romances, 
novels, light and injurious reading, let every 
Christian household be furnished with a Christ- 
ian literature. 

2. Church Libraries, for the adult members 
of the church and congregation, are an excellent 
means of religious instruction, as Sunday-school 
libraries are for the young. The use of such 
books can be entirely free to the congregation, 
or used at a trifling fee, which may serve to 
replenish and increase the lis*" 

3. Religious Periodicals are, if possible, still 
more important than books, not indeed in their 
intrinsic worth, but because they are so much 
more easily obtained, and so much more likely 
to be read. The expense of a religious news- 
paper, or magazine, is so small that the poorest 
can have one, if they desire to do so, and they 
are received by subscribers almost without trou- 
ble. While their value in a family is exceeding 
great, particularly to the younger members, it 



THE BAPTIST CHURCH DIRECTORY, 127 

is a matter of surprise that so few religious 
families take and read a religious periodical. 

Note 1. — An easy and effective means of scattering religious 
truth in a community is to lend good books and periodicals 
from house to house. Few persons would neglect to read what 
was kindly loaned them, though they might not care to pur- 
chase, nor even read it, if it were their own. 

Note 2. — If churches, or individual members who are able, 
would annually pay for several copies of religious periodicals to 
be given away, or sent regularly to persons and families not 
able themselves to pay for them, they would be doing a good 
work, and one worthy of Christian benevolence. 

Note 8. — Every church member ought to feel under obli- 
gation so far as practicable to sustain, and give a wide cir- 
culation to denominational periodicals. These are maintained 
as the advocates of religious truth in general, but especially 
of those distinctive truths which are denominationally cher- 
ished and held as vitally important, and which are in this 
way more effectually defended and propagated than in any 
other. 

Note 4. — The circulation of religious books and periodicals 
through the families of a neighborhood, as an instrumentality 
for doing good, is so simple and easily performed, that every 
Christian, even the weakest and feeblest, can take a part ig 
fetioh a mission, and greatly benefit otJiers by the meaQ9. 



CHAPTER XII. 

ITS CUSTOMS. 

There are various customs held by the churches 
arising from the circumstances in which they are 
placed, and the discharge of general Christian 
duties. These customs are not matters of faith, 
nor enjoined by any scriptural authority, but 
merely the result of convenience, or expediency. 

In each such case it is needful to know, that 
the custom is not contrary to Gospel precept 
and example, and that it conforms, in spirit at 
least, as nearly as possible to such precept and 
example. 

I.- -Councils. 1 

It often happens that churches having very 
difficult, or very important business to do, desire 
the advice and counsel of others. For this pur- 
pose, councils are often called. This may occur 
in cases of ordaining pastors, organizing new 
churches, and especially in the settlement of dif- 



1 See Second Part, chap, yiii., T.— First Part, chap. TiL 4, ft. 
188 



THE BAPTIST CHURCH DIRECTORY. 129 

Acuities, which, on account of excited feeling or 
different opinions, may not easily be adjusted. 
Such is a very prudent and desirable course to 
be pursued ; and yet, so far as practicable, 
churches should do their own work, in their own 
way, without the aid of councils, since it must 
be confessed that in ages past they have been 
the cause of great misfortunes to Christianity, 
corrupting its doctrines, perverting its practices, 
and destroying the independence of the churches. 

The parties desiring a council, send letters to 
such churches as they wish to have represented, 
requesting them to send delegates — usually, the 
rpastor and two brethren — to meet at a given time 
and place for a specified purpose. And these 
various delegates, when so convened, are an 
independent body, appoint their own officers, 
and can act, or refuse to act, as seems to them 
best ; can give such advice as appears desirable 
in the case, and pursue their own course in the 
investigation of the matters before them. 

In some parts of the country, particularly in 
the Southern States, it is customary, instead of a 
council, to call together the presbytery, that is, 
the ministers, only, in cases of ordinations, recog- 
nitions, and the like. 

Note J -It should always be remembered that councils hav« 
G* 



130 THE BAPTIST CHURCH DIRECTORY. 

no ecclesiastical authority. 1 They can only advise. They diffel 
from committees of reference, in being appointed by the 
churches, while committees are privately solicited, are without 
appointment, and act in their personal capacity only. 

Note 2. — A council called by one party in dispute, without the 
consent or concurrence of the other, is termed an ex-parte coun- 
cil ; if called by both parties, mutually, or in concert, it is 
termed a mutual council. 

Note 3. — Parties calling a council usually appoint a committee 
to present the case to the council when convened^ and to act 
and answer for them. But such committee is no pwt of the 
council, and cannot act with it. 

Note 4. — Parties calling a council should refer the difficulties 
entirely to them, believing that the wisdom and piety of those 
whom they have called will secure a careful investigation, a**d a 
just decision of the case. 

Note 5. — Though a council cannot compel parties to abides by 
their decision, yet they can refuse to act in the matter, unless 
the parties agree so to do. 

Note 6. — It is desirable where difficulties need to be referred 
to a council, that all parties should mutually agree to refer, and 
unite in a call. But it is easy to see that parties might, often 
from the very conviction that they were in the wrong, refuse tc? 
do this. Such a refusal would make an ex-parte council neces- 
sary. Otherwise, the innocent would be compelled to bear a 
perpetual wrong. 

Note 7. — Though no church is obliged to send delegates to 
sit in any council, yet a call from any respectable source should 
be courteously treated, and, if practicable, responded to, in the 
hope of doing good, allaying dissension, &nd promoting the 
peace and prosperity of Zion. 

Note 8. — Councils should not be composed of partisang> nor 
those who evidently favor one side rather tnan the other. Bui 

1 See First Part, chap. vii. 4, 5. 



THE BAPTIST CHURCH DIRECTOEY. 131 

persons should be called whose wisdom and piety, whose known 
rectitude and impartiality would be likely to secure just results, 
and give the churches and the community confidence in their 
decisions. 

Note 9. — In the investigation and judgment of any caso 
referred to them, a council should be careful to have all facta 
and evidences possible to be obtained, on both sides the ques- 
tion, and touching all matters in dispute, so as to render a just 
and impartial decision. 

Note 10. — Parties calling a council should cheerfully receive 
its advice, and implicitly abide by its decision, unless such a 
course would, in their opinion, require them to violate their 
consciences, or go contrary to the word of God. 

II. — Associations. 

A State Convention is composed of the pastors 
and delegates from the churches, in a single 
State, meeting once a year, at such time and 
place as they shall agree upon. 

An Association is composed of the churches 
represented by the pastors and delegates ap- 
pointed annually within a given district, usually 
smaller than a State, and of convenient access, 
meeting also once a year, as they may decide. 

A Ministers'* Meeting consists of the ministers 
located within a given and convenient district — 
meeting statedly, usually monthly, for mutual 
counsel and improvement, and to consider the 
welfare of the churches. 

All such Associations, Conventions, Ministers* 



132 THE BAPTIST CHURCH DIRECTORY. 

Meetings and the like, are entirely voluntary. 
iSo church or individual is obliged to unite with 
them ; and if so united, can leave them when 
they wish. But while they remain connected 
with them, they must submit to be governed by 
their regulations. Such Associations are for fra- 
ternal intercourse, mutual counsel, and indi- 
vidual improvement, and to further the general 
interests of religion within their bounds. They 
have no ecclesiastical authority. Their meetings 
should devote the largest possible amount of 
time to devotion, and but little to business and 
debate. 

III. — Special Services. 

The services attending the dedication of meet- 
ing-houses, ordination and recognition of pas- 
tors and of newly-organized churches, and others 
of like character, though prescribed by no scrip- 
tural authority, are nevertheless, as conventional 
usages, appropriate and profitable. Their order 
is arranged at the discretion of those who have 
charge of them. 

IV. — Societies. 

All societies for Missions, Bible and Tract di&- 
iribiition, and other purposes of Christian bene- 
volence, are like Associations, voluntary ; are of 



THE BAPTIST CHURCH DIRECTORY. 133 

human, not of divine appointment; have no con 
trol over churches ; and are not immediately 
controlled by them. Their design is to concen- 
trate and give greater efficacy to the efforts of 
associated piety and benevolence, in .the exten- 
sion of Christianity. 

Such societies should be as few in number, aa 
simple in construction, and as immediately un- 
der the influence and direction of the churches 
as possible. 

Note 1. — It may well be doubted whether the existence of 
missionary and other benevolent societies, within a church, act- 
ing in concert with larger external societies, is desirable, or to 
be encouraged. For though great good may at times be ac- 
complished by these societies, and their aim be always good, 
yet there is great reason to fear, their tendency may be to di- 
vert attention from the church, as the divinely appointed 
organization, for doing this very work. They may also tend 
to relieve the church from a sense of its legitimate obligations 
by throwing the responsibility of benevolent action upon supple- 
mentary societies. And still more, they place the management 
and direction of such affairs in the hands of the society officers 
rather than in the hands of the church and of its officers. 

Note 2. — It is a question of much interest, how far a Chris- 
tian shall identify himself with those societies whose object is, 
the suppression of prevailing moral evils. It is certain tha/i 
every Christian should encourage, and so far as he can consist- 
ently, aid every good enterprise. But it is equally certain, 
that no church member should form any connection with other 
societies or associations that will in the least interfere with tho 
most faithful and perfect performance of all his duties in the 



134 THE BAPTIST CHURCH DIRECTORY. 

church. The church is a society divinely instituted, for the 
accomplishment of all the objects which a pious charity may 
seek ; and is as simple in its structure, and as efficient in its ac- 
tion as any other can possibly be ; and its claims are first. 

Note 3. — Yet it is but just to say that many moral and refor- 
matory societies have accomplished a vast amount of good in the 
fields of human want, which without them would never have been 
accomplished. It must also be conceded that sometimes associa- 
tions of Christian men may reach evils, suppress vices, and con- 
tribute to human welfare, where it would be very difficult if not 
impossible for the same individuals acting through the church, 
directly to accomplish the same objects. But still it must be 
urged, let not the greater good which the church is constantly 
performing on a broader scale, be hindered by any want of 
faithfulness or defect in personal duties on the part of its mem- 
bers by any such external benevolence. 

Note 4. — As to the propriety of church members connecting 
themselves with secret societies, it may be said, that whether 
these societies are good or bad in themselves, all the advanta* 
ges they offer may be obtained in other less objectionable 
ways ; and since connection with them will be a grief to many, 
and is at best of very questionable propriety, the safer course 
by far, is to avoid them altogether. 



CHAPTER XIII, 

ITS DUTIES. 

The church has duties peculiar to its organize:! 
condition, and which are entirely distinct and 
separate from those which attach personally to 
the individuals who compose it ; duties which 
each member is to recognize and perform, be- 
cause he is a member. 



1. Duties to itself. 

The church must care for and keep itself, as 
the " body of Christ," and " pillar of the truth," 
in a condition which shall answer its holy design. 

It must preserve its character pure and un- 
spotted, putting away from it all iniquity and 
sin. It must preserve such order, and exercise 
such a discreet and faithful course of discipline, 
as shall maintain vigor, activity, and efficiency in 
the body. It must shun all alliances with wick- 
edness, and let its unequivocal testimony be 
always boldly and. distinctly given on the side of 

185 



136 THE BAPTIST CHURCH DIRECTORY. 

righteousness and truth, and against all wrong 
and evil. 



2. Duties to its Members. 

The church should have a kind and constant 
regard for the welfare of each of its members, 
however weak or low, considering them all as 
the members of one body, and seeking the best 
good of each, without partiality or distinction. 
It should throw around all, those safeguards 
to piety which may prevent their wandering ; 
and when they wander, in the spirit of meek- 
ness, restore them. It should comfort the trou- 
bled, instruct the ignorant, strengthen the feeble, 
and encourage the fainting. 

It should maintain, for their edification, the 
faithful ministration of the Gospel and its ordi- 
nances, that they may be built up, and esta- 
blished in the truth. 

It should console the afflicted, minister to the 
sick, and supply temporal, as well as spiritual 
aid, to the poor and needy. It is a reproach to 
the church, when its poor members are com- 
pelled to receive supplies for the necessities of life 
from the charities of the w r orld, ministered by 
stranger hands, or else pine in want, while their 
brethren have enough and to spare. 



TDE BAPTIST CHURCH DIRECTORY. 137 

3. Duties to the Ministry. 

So far as may be in its power, the church 
should labor to supply a gospel ministry for the 
destitute everywhere. But especially is it the 
duty of each church, to maintain that ministry 
in its own midst, by securing the labors of a 
pious, faithful, and competent man, as its pastor. 

It is their duty to give that pastor their gene- 
rous sympathy and confidence ; to be respect- 
fully affectionate, in all their intercourse with him 
most sedulously and sacredly to guard his repu- 
tation and influence. They should also give him 
a liberal and generous pecuniary support, which 
shall place him not only above absolute want, 
but also above the perpetual vexations and dis- 
couragements of anxiety and care concerning 
temporal things. 

They should constantly sustain him by their 
prayers and holy living, sanctioning and second- 
ing the Gospel he preaches ; profiting themselves 
by his ministry, and commending its excellence 
to all men, 

4. Duties to the Cause of Christ. 

The church, while it labors according to its 
ability in its own sphere, for these objects, should 
also give its countenance and encouragement, its 



133 THE BAPTIST CHURCH DIRECTORY. 

sympathies and prayers, to every true Christian 

disciple, and Christian church, of whatever de- 
nomination, in their efforts for the universal 
spread of the Redeemer's kingdom. 

It should encourage and aid the work of mis- 
sions, Bible distribution, Sabbath-schools, and 
the like, to the extent of its ability. It should 
also give its influence in favor of all consistent 
attempts to suppress evil of every kind, and in 
every possible way show itself the friend and pa- 
tron of all virtue — the enemy and opposer of all 
Bin. 

5. Duties to the World. 

The church owes many and important duties 
to the impenitent world. It is for the benefit of 
unregenerate men it is maintained, as the salt of 
the earth. 

It should carefully and constantly furnish such 
opportunities and methods of religious instruc- 
tion for children and the young, as shall, by the 
blessing of God, fortify them against the tempta- 
tions of error and sin, imbue their minds with 
religious sentiments, and secure their salvation. 

It should seek by the force of its godly examples 
and the influence of its pious spirit, to pervade 
and sanctify all departments of society. Civil 



THE BAPTIST CHURCH "DIRECTORY. 139 

laws and social institutions should feel the power 
of its salutary energy, and the best welfare of 
humanity be secured. 

It should also, and especially, labor to give 
the Gospel to every creature, that whosoever be- 
lieveth may be sa^d. 



CHAPTER XXY. 

ITS PRIVILEGES. 

This caj-arch, as the body of Christ, the light 
of the world, and the home of the redeemed ou 
earth, affords peculiar privileges to all who enjoy 
its friendship or share its communion. Every 
Christian should live within the church, receiv- 
ing its blessings and laboring for its welfare. 



1. Its Worship. 

True, its worship may be enjoyed by those 
who are not its members, but not to the same 
extent — not with that entire freedom, pleasure, 
and spiritual profit. How great a privilege this 
is those well know who have enjoyed it, and 
Btill ardently desire, but are deprived of it. 

And of all the associations of men, the Christ- 
ian Church alone furnishes thus the blessing of a 
pure and true spiritual worship for the people 
of God. 

140 



THE BAPTIST CHURCH DIRECTORY. 141 

2. Its Ordinances. 

For believers to be allowed the administra- 
tion of Gospel ordinances — to be baptized into 
the Bedeemer's name, and the likeness of his 
death — to take the sacred symbols of his dying 
love ; these are privileges most sacred and impor- 
tant. They distinctly reveal the grace of God 
to sinners, and bring the penitent soul into closer 
communion with Christ. 

3. Its Fellowship. 

To enjoy association with the godly, share 
in their counsels and their friendship — having 
fellowship in their joys and sorrows, their sym- 
pathies and their prayers alike — encouraging 
each other's hearts, and confirming each other's 
faith, while as fellow-pilgrims they travel a toil- 
some path. These are blessings which the pure 
in heart will always prize, though the vicious 
and the worldly may neglect or despise them. 

4. Its Watch-care. 

Thus, also, is the favor great, that each can 
enjoy the watch-care of pious sympathy and 
of brotherly love from all the others. This 
kind care points out dangers to be avoided, and 
mercies to be obtained. It kindly takes by 



142 THE BAPTIST CHURCH DIRECTORY. 

the hand, and gently leads, along life's rough 
places, the weak and the fainting ; and in the 
spirit of the good shepherd, seeks out and 
restores the straying ones of the flock. 

5. Its Instruction. 

The church is the school in which the disci- 
ple is instructed and trained, from his spiritual 
infancy to his maturity and meetness, for the 
inheritance above. Chiefly by the ministration 
of the Gospel, but also by all the services and 
duties in which he engages — by all the discipline 
to which he is subjected — by all he Buffers and 
all he enjoys — by all his own experiences of 
godliness, and by all his intercourse with others. 

These, sanctified and succeeded by the Holy 
Spirit, are gradually but constantly educating 
the disciple for more enlarged spheres of useful- 
ness on earth, and for that higher state of service 
and of bliss for which he is preparing. They 
are constantly acting to dissipate his ignorance 
and his errors, and nourish his divine life, until 
he shall attain its full measure, and be complete 
in Christ. 

Great are the privileges, rich the blessings, 
which Christ gives his people in and through Ma 
church. 



CHAPTER XV. 

ITS PIETY. 

The personal godliness of its individual m*sm 
bers constitutes the piety of the Christian 
Church. Their practical conformity to the Gos- 
pel adorns the doctrines of the Saviour in all 
things. The cultivation and practice of that 
piety demands the serious and constant regard of 
every Christian. 

1. Prayer. 1 

Prayer is one of the most important of duties, 
one of the most important of privileges. It is the 
Christian's " vital breath," his " native air." 

(a.) Secret Prayer. — No one can long main- 
tain the life of godliness, in his own soul, or 
honor his profession of love to Christ, or usefully 
perform the duties of a Christian, who is not in 
the daily habit of secret prayer. Every day 
should he retire to his closet, and free from all 



1 Be* Part First, cliapa* y., iL 

lit 



144 THE BAPTIST CHURCH DIRECTORY. 

outward and worldly interruption, hold com 
m union with God. 

On rising in the morning, and retiring at 
night, are specially appropriate, as occasions for 
prayer. Yet, besides this, it should be enjoyed 
as often as practicable. Indeed, a spirit of cease* 
less prayer should be cherished, and the heart 
often be lifted heavenward in holy communion. 
Almost every case of backsliding begins in a 
neglect of secret prayer. 

(6.) Family Prayer. — Every Christian parent 
should see that daily prayer be offered in the 
family. No day should pass, under the ordinary 
circumstances of life, but that the divine good- 
ness be acknowledged at the household altar. 
Heading some portion of the Scriptures should 
accompany these family devotions ; and singing 
also, where that is practicable. The whole ser- 
vice should be very short, lest it weary and bo 
irksome, rather than pleasant. At such occa- 
sions, every member of the family should be 
present — especially should the children and do- 
mestics come under the sacred influence. 

(<?.) Social Prayer. — Every Christian should 
consider it a duty and a delight, to assist in sus- 
taining those services of social w r orship, for 
prayer and exhortation, which the members oi 
the church observe. It is a great help to piety, 



THE BAPTIST CHURCH DIRECTORY. 145 

and indeed it is difficult fcr a cliurch to preserve 
its spirituality and efficiency without it. 

(d.) Special Prayer. — Every Christian should, 
also, make it a point to offer special prayer for 
the church, its pastor, the success and universal 
spread of the Gospel, the conversion of particu- 
lar persons ; in short, for all those objects which 
he is particularly desirous the grace of God 
shall accomplish. 

2. Reading the Scriptures. 

The Scriptures are able to make us wise unto 
salvation. By these alone is the knowledge of 
Christ Jesus our Lord. Therein is disclosed the 
character both of God and man; and the way 
of life is revealed to human wretchedness, in the 
word of God. " Search the Scriptures." 

Their precepts enlighten the mind, their spirit 
sanctifies the heart ; more to be desired are they 
than gold. An ignorant Christian is without 
excuse, with the Bible, the treasury of divine 
wisdom, in his hands. 

While one should read the Scriptures with 
prayer, he should pray while reading the Scrip- 
tures, for the Holy Spirit to guide him to a 
correct and profitable understanding of them. 
Some single portion, treasured in the mind and 
made the theme of prayerful meditation, will 
7 



14.6 THE BAPTIST CHURCH DIREvTORY. 

prove of the greatest possible advantage to the 
Christian. 

3. The Communion} 

A punctual and prayerfol attendance on, and 
enjoyment of, the ordinance of the Zord's Sup* 
per, is far too little thought of, and too lightly 
esteemed, as an indication of personal piety, and 
also as a means of religious prosperity and 
growth in grace. 

It is surprising that so many Christians can 
neglect that sacred symbolic rite. How can the 
disciple, who trusts in atoning blood for salva- 
tion, neglect the table where are spread the 
emblems of a Saviour's dying love? Shall we 
forget his example, and disregard what he bade 
his disciples to remember and do ? 

Some absent themselves from the communion 
from mere indifference, some because they are 
grieved with their brethren, and some because 
they do not think themselves worthy to be there. 
All these views are false, most unjust and un- 
generous to Christ, and most injurious to them- 
selves and to the church. The example is un- 
happy on others, and especially on the young ' 
members. No one ever found that a neglect of 

1 See Part First, ckap. iil. 2. 



THE BAPTIST CHURCH DIRECTORY. 147 

the Lord's Supper has cured a cold heart, or 
reclaimed a backslidden life, or removed any 
grievance or difficulty from among brethren. 

The humble, prayerful, and spiritually minded 
Christian, will esteem it one of his richest privi- 
leges, that he can come to the table of his divine 
Lord, and there remember and celebrate the 
love that saved him. It cheers his heart, it 
brightens his hope, and strengthens his faith ; 
nor will he ever be absent from so sacred a place, 
when he can be there. 

4. JJrotkerly Love. 

The spirit and practice of Christian harmony 
and union, by which the disciples of Christ live 
together in the bonds ol peace, loved and loving 
one another, bearing with each other's faults, 
and still being kind ; this is one of the chief 
excellences of the Christian spirit and character. 

This also constitutes one of the strongest argu- 
ments in favor of religion that can be urged on 
the impenitent and unbelieving. Hatred and 
variance, contention and strife, are not the spirit 
of Christ, and should have no place in the hearts 
or intercourse of his people. 

5. Benevolence. 
A generous lenevolence the Gospel inculcates. 



118 THE BArTIST CHURCII DIRECTORY. 

It was the spirit of Christ, and is the spirit of all 
his sincere followers. " Freely ye have received, 
freely give," not only the blessings of grace, but 
equally every blessing needed ; all of which 
alike, are the gifts of our Heavenly Father's 
goodness. 

To feed the hungry, clothe the naked, visit 
the sick, supply the wants of the destitute, is an 
honor to the Christian name. And to do this, 
not only to those who are of the household of 
faith, but even to the unthankful and the unkind, 
in imitation of the divine beneficence. It is a 
reproach to the Christian profession when its 
disciples shut up their bowels of compassion 
against the poor. 

6. Integrity. 

It might seem unnecessary to speak of tho 
practice of integrity as a Christian virtue ; yet, 
it should be constantly cultivated and observed. 

The Christian should be a man of perfect 
honesty with both God and men ; upright, just, 
and truthful in all his dealings, having a sacred 
regard for his word ; pure in all his conduct, 
generous and honorable in all his dealings, and 
Without reproach or blame before the world. 



THE BAPTIST CHURCH DIRECTORY. 149 

7. Spirituality. 

The Christian should cherish that spirituality 
of mind which is the life of religion, and the 
opposite of worldly mindedness, selfishness, sen- 
suality, and lust. To have the " conversation in 
heaven," and the affections set on things divine, 
this is the nature and delight of one who is born 
from above, and has a new heart and a right 
Bpirit renewed within him. 

8. Consistency. 

In nothing is Christian consistency more appa- 
rent and marked than in setting an example 
which will be safe for others to follow. 

Let him shun every appearance of evil, by 
avoiding those habits, indulgences, and recrea- 
tions which are of evil tendency, and would be 
dangerous, at least for others, to practice, lest 
some, unhappily following his footsteps, should 
fall and perish. The devout Christian will deny 
himself even lawful pleasures and pursuits, if 
there is danger that others may take occasion 
thereby to commit sin. 

9. Forgiveness. 

The spirit of forgiveness should be earnestly 
cherished as a vital element of piety. The 



J 50 THE BAPTIST CHURCH DIRECTORY. 

Christian should forgive the injuries and hostili- 
ties of the envious and the malicious ; much 
more, the fancied or real wrongs of friends, even 
as he has been or hopes to be forgiven. 

He should do good to them that hate him, and 
pray for those who despitefully use him. So 
Christ did ; and so his disciples can best subdue 
their enemies and imitate their Eedeemer. 
Much more should the offences which some- 
times arise among brethren be freely and 
cheerfully forgiven. 

10. Self- Examination. 

"But few Christian duties ~are more important, 
and perhaps few are more neglected than that of 
self-examination. It should be habitually and 
frequently performed, not so much because it is 
pleasant as because it is profitable. P>ecause it 
reveals to the disciple his faults and his .'ufirmi- 
ties ; shows both how weak and how unworthy 
he is, and thus enables him to guard against 
future temptations, and, most of all, drives him 
to the Mercy Seat, where alone his strength is 
to be found. 

m 

Without this exercise frequently resorted to, 
which indeed may be as painful as it is useful, 
the Christian can know but little of himself, and 
little of that grace which sustains him. But with 



THE BAPTIST CHURCH DIRECTORY. 151 

it, every Christian virtue is cherished ; he be- 
comes humbly confident, and meekly bold, in 
the fight of faith, and adorns the doctrines of 
godliness and the profession he has made. 

11. Religious Fasting. 

There are different opinions entertained by 
the wise and the good, respecting religious fast- 
ing as a means of sanctification and growth in 
grace. It cannot, however, be doubted that the 
Scriptures give abundant countenance to the 
custom, and that many of the most conspicuous 
examples of personal piety mentioned there, 
either habitually or occasionally practised it — 
not to forget the example of our divine Redeemer 
himself. * 

In times of great trial or temptation, or at 
ordinary times, to gain higher degrees of reli- 
gious joy, and greater spirituality of mind, or to 
secure greater spiritual blessings for others, 
many of the godly in all ages have been accus- 
tomed to retire as much as possible from the 
world, denying themselves ordinary food and the 
usual enjoyments and pleasures of life, and find 
the blessings they sought in devout humiliation, 
and protracted and earnest communion with 
God. 



CHAPTEE XVI. 

ITS DOCTRINES. 

All evangelical Christian churches profess to 
take the Holy Scriptures as their only and suf- 
ficient guide in matters of faith and doctrine. 
To believe what the Bible teaches in this respect 
— nothing more, nothing less — is to believe right 
— nothing more and nothing less. 

It is contrary to the enlightened conscience 
and judgment of every Christian, for any church 
or individual to construct a religious creed, sepa- 
rate from and independent of the Bible, and re- 
quire each member of a church to assent and 
subscribe to that, even though such a creed be 
professedly founded on, and in many things in 
accordance with, the Scriptures. If one believes 
what the Bible teaches, and as the Bible teaches, 
he believes enough. 

But since different persons understand and 
interpret the Bible differently, and draw con- 
tradictory doctrines from the same Scriptures, 
it is perhaps desirable that each church and 

159 



THE BAPTIST CHURCH DIRECTORY. 153 

each individual should have carefully drawn 
out and written down, in concise and expressive 
language, what they understand the Scriptures 
to teach. These are sometimes called " con- 
fessions of faith" They are the understood 
teachings of the Bible, expressed perhaps in 
other words for convenience, and are important 
as a standard of reference and information, 
briefly expressing and explaining what are be- 
lieved to be the fundamental doctrines taught in 
the Scriptures, and are also a convenient method 
of ascertaining whether the faith of others agrees 
with, or is contrary to, their own. 

The most of churches have a Confession of 
Faith printed and distributed among the mem- 
bers. These are not verbally the same in all 
churches, but substantially alike as to the doc- 
trines they express. The following form, usually 
called the " New Hampshire Confession of 
Faith," is now extensively adopted by the 
churches North and East, while the " Philadel- 
phia Confession of Faith," is very generally in 
use at the South. The latter is substantially the 
"London Confession of Faith," first published 
in the year 1689. It is much more full than 
the one given below, occupying too much space 
for insertion in this work, and is higher in ita 
tone as to the doctrines of grace. They do not 

7* 



154: THE BAPTIST CHURCH DIRECTORY. 

in any sense, however, contradict each other. 
Besides these, there are many others, adopted 
by single churches, or Associations, but with no 
very essential doctrinal differences. 

These do, of course, set forth but a small part of 
what the Scriptures teach, and are simply de- 
signed to present a few of the leading and most 
prominent doctrines. 

I. — The Scriptures. 

We believe that the Holy Bible was written 
by men divinely inspired, and is a perfect trea- 
sure of heavenly instruction j. 1 that it has God 
for its author, salvation for its end, 2 and truth 
without any mixture of error for its matter ; 8 
that it reveals the principles by which God will 
judge us ; 4 and therefore is, and shall remain to 
the end of the world, the true centre of Christ- 
ian union, 6 and the supreme standard by which 
all human conduct, creeds, and opinions should 
be tried. 6 

Places in the Bible where taught. 
i 2 Tim. iii. 16, 17. All Scripture is given by inspiration of 
God, and is profitable for doctrine, for reproof, for correction, 
for instruction in righteousness ; that the man of God may be 
perfect, thoroughly furnished unto all good works. Also, 
2 Pet. i. 21. 2 Sam. xxiii. 2. Acts i. 16 ; iii. 21. John x. 35. 
Luke xvi. 29-31. Ps. cxix. 111. Rom. iii. 1, 2. 



THE BAPTIST CHURCH DIRECTORY. 155 

4 2 Tim. iii. 15. Able to make thee wise unto salvation, 
Also, 1 Pet. i. 10-12. Act3 xi. 14. Rom. i. 16. Mark xvt 
16. John v. 38, 39. 

3 Proverbs xxx. 5, 6. Every word of God is pure. Add 
thou not unto his words, lest he reprove thee, and thou be 
found a liar. Also, John xvii. 17. Rev. xxii. 18, 19. Rom. 
iii. 4. 

4 Rom. ii. 12. As many as have sinned in the law, shall be 
judged by the law. John xii. 47, 48. If any man hear my 
words — the word that I have spoken, the same shall judge him 
in the last day. Also, 1 Cor. iv. 3, 4. Luke x. 10-16; xii. 
47,48. 

6 Phil. iii. 16. Let us walk by the same rule ; let us mind the 
same thing. Also, Ephes. iv. 3-6. Phil. ii. 1, 2. 1 Cor. i. 10. 
1 Pet. iv. 11. 

6 1 John iv. 1. Beloved, believe not every spirit, but try the 
spirits whether they are of God. Isaiah viii. 20. To the law 
and to the testimony ; if they speak not according to this word, 
it is because there is no light in them. 1 Thess. v. 21. Prove 
all things. 2 Cor. xiii. 5. Prove your own selves. Also, Acts 
xvii. 11. 1 John iv. 6. Jude 3d v. Ephes. vi. 17. Ps. cxix. 
59, 60. Phil. i. 9-11. 

II— The True God. 

We believe the Scriptures teach that there is 
one, and only one, living and true God, an infi- 
nite, intelligent Spirit, whose name is Jehovah, 
the Maker and Supreme Ruler of Heaven and 
Earth ; 1 inexpressibly glorious in holiness, 2 and 
worthy of all possible honor, confidence and 
love ; ' that in the unity of the Godhead there 
.v^riree persons, the Father, the Son, and the 



156 . THE BAPTIST CHURCH DIRECTORY. 

Holy Ghost ; 4 equal in every divine perfection, 
and executing distinct but harmonious offices in 
the great work of redemption. 6 

Places in the Bible where taught, 

1 John iv. 24. God is a Spirit. Ps. cxlvii. 5. His under. 
standing is infinite. Ps. lxxxiii. 18. Thou whose name alone 
is JEHOVAH, art the Most Hig\i over all the earth. Heb. iii. 
4. Rom. i. 20. Jer. x. 10. 

2 Ex. xv. 11. Who is like unto Thee — glorious in holiness ? 
Lsa. vi. 3. 1 Pet. i. 15, 16. Rev. iv. 6-8. 

3 Mark xii. 30. Thou shalt love the Lord thy God with all 
thy heart, and with all thy soul, and with all thy mind, and 
with all thy strength. Rev. iv. 11. Thou art worthy, Lord, 
to receive glory, and honor, and power : for thou hast created 
all things, and for thy pleasure they are and were created. 
Matt. x. 37. Jer. ii. 12, 13. 

4 Matt, xxviii. 19. Go ye therefore and teach all nations, 
baptizing them in the name of the Father, and of the Son, and 
of the Holy Ghost. John xv. 26. When the comforter is come, 
whom I will send you from the Father, even the Spirit of Truth, 
which proceedeth from the Father, he shall testify of me. 
1 Cor. xii. 4-6. 1 John v. 7. 

6 John x. 30. I and my Father are one. John v. 17 ; xiv. 
23 ; xvii. 5, 10. Acts v. 3, 4. 1 Cor. ii. 10, 11. Phil. ii. 5, 6. 

6 Ephes. ii. 18. For through Him [the Son] we both have 
an access by one Spirit unto the Father. 2 Cor. xiii. 14. The 
grace of our Lord Jesus Christ, and the love of God, and the 
communion of the Holy Ghost, be with you all. Rev. i. 4, 5, 
Comp. ii. 7. 

III. — The Fall of Man. 
We believe the Scriptures teach that Man was 



THE BAPTIST CHURCH DIRECTORY. 157 

created in holiness, under the law of his Maker ;' 
but by voluntary transgression fell from that 
holy and happy state ; 2 in consequence of which 
all mankind are now sinners, 3 not by constraint 
but choice ; 4 being by nature utterly void of that 
holiness required by the law of God, positively 
inclined to evil ; and therefore under just con- 
demnation to eternal ruin, 6 without defence or 
excuse. 6 

Places in the Bible where taught 
Gen. i. 27. God created man in his own image. Gen. i. 31. 
And God saw every thing that he had made, and behold, it was 
very good. Eccles. vii. 29. Acts xvii. 26. Gen. ii. 16. 

5 Gen. iii. 6-24. And when the woman saw that the tree 
was good for food, and that it was pleasant to the eyes, and a 
tree to be desired to make one wise ; she took of the fruit 
thereof, and did eat ; and gave also unto her husband with her, 
and he did eat. Therefore the Lord God drove out the man ; 
and he placed at the east of the garden of Eden, Cherubims, 
and a flaming sword which turned every way to keep the way 
of the tree of life. Rom. v. 12. 

3 Rom. v. 19. By one man's disobedience many were made 
sinners. John iii. 6. Ps. Ii. 5. Rom. v. 15-19; viii. 7. 

4 Tsa. liii. 6. We have turned, every one to his own way. 
Gen. vi. 12. Rom. iii. 9-18. 

6 Eph. ii. 1-3. Among whom also we all had our conversa- 
tion in times past in the lusts of our flesh, fulfilling the desires 
of the flesh and of the mind ; and were by nature the children of 
wrath even as others. Rom. i. 18. For the wrath of God is 
revealed from heaven against all ungodliness and unrighteous- 
ness of men, who hold the truth i.a unrighteousness. Rom. i 
S2; ii. 1-16. Gal. iii. 10. Matt, xx 15. 



158 THE BAPTIST CHUPwCH DIRECTORY. 

• Ez. xriii. 19, 20. Yet say ye, Why? doth not the son bear 
the iniquity of the father? The soul that sinneth it shall die. 
The son shall not bear the iniquity of the father, neither shall 
the father bear the iniquity of the son ; the righteousness of the 
righteous shall be upon him, and the wickedness of the wicked 
Bhall be upon him. Rom. i. 20. So that they are without ex- 
cuse. Rom. iii. 19. That every mouth may be stopped and all 
the world may become guilty before God. Gah iii. 22. 

IV. — The Way of Saltation. 

We believe the Scriptures teacli that the sal- 
vation of sinners is wholly of grace; 1 through 
the mediatorial offices of the Son of God ; 2 who 
by the appointment of the Father, freely took 
upon him our nature, yet without sin ; 3 honored 
the divine law by his personal obedience, 4 and 
by his death made a full atonement for our 
sins; 5 that having risen from the dead, he is now 
enthroned in heaven ; 6 and uniting in his won- 
derful person the tendered; sympathies with 
divine perfections, he is every w r ay qualified to 
be a suitable, a compassionate, and an all-suffi- 
cient Saviour. 7 

Places in the Bible where taught, 
1 Eph. ii. 5. By grace ye are saved. Matt, xviii. 11. I John 

iv. 10. 1 Cor. iii. 5-7. Acts xv. 11. 

a John iii. 16. For God so loved the world that he gave his 

oaly begotten Son, that whosoever believeth in him should not 

perish, but have everlasting life. John i. 1-14. Heb. iv. 14 ; 

adi. 24. 



THE BAPTIST CHURCH DIRECTORY. 159 

• Phil. ii. 6, 7. Who being in the form of God, thought it not 
robbery to be equal with God ; but made himself of no reputa- 
tion, and took upon him the form of a servant, and was made in 
the likeness of men. Heb. ii. 9 ; ii. 14. 2 Cor. v. 21. 

4 Isa. xlii. 21. The Lord is well pleased for his righteousness' 
sake : he will magnify the law and make it honorable. Phil. ii. 
8. Gal. iv. 4. 5. Rom. hi. 21. 

6 Isa. liii. 4, 5. He was wounded for our transgressions, he 
was bruised for our iniquities ; the chastisement of our peace 
was upon him ; and with his stripes we are healed. Matt. xx. 
28. Rom. iii. 21 ; iv. 25-26. 1 John iv. 10; ii. 2. 1 Cor. xv. 
1-3. Heb. ix. 13-15. 

6 Heb. i. 8. Unto the Son he saith, Thy throne, God, is for 
ever and ever. Heb. i. 3 ; viii. 1. Col. iii. 1-4. 

7 Heb. vii. 25. Wherefore he is able also to save them to the 
utmost that come unto God by him,, seeing he ever liveth to 
make intercession for them. Col. ii. 9. For in him dwelleth 
all the fullness of the Godhead bodily. Heb. ii. 18. In that he 
himself hath suffered, being tempted, he is able to succor them 
that arc tempted. Heb,. vii. 26. Ps. lxxxix. 19. Ps. xlv. 

V. — Justification. 

We believe the Scriptures teach that the great 
Gospel blessing which Christ l secures to such as 
believe in him is justification; a that justification 
includes the pardon of sin, 3 and the promise of 
eternal life on principles of righteousness; 4 that 
it is bestowed, not in consideration of any works 
of righteousness which we have done, but solely 
through faith in the Redeemer's blood ; 6 by vir- 
tue of which faith his perfect righteousness is 
freely imputed to us of God ; * that it brings ua 



160 THE BAPTIST CHURCH DIBECTOEr. 

into a state of most blessed peace and favor with 
God, and secures every other blessing needful 
for time and eternity/ 

Places in the Bible tchere iair 
1 Joan i. 16. 0: his faHneflH hare all we received. Eph. ill. BL 

3 A::s xiii. 39. By [ ire justified from all 

things. I = a. iii. 11, 12. Rom. viii. 1. 

ang justified by hie ifl he saved 

". v.-:-:': :h::a t h him. Zeeh. xiii. 1. Ma::, ix. 6. Acta 

4 Rom. v. 17. The" which :; :e of grace 
and of the gift of rigfateousitess, shall reign in '.:::■ by one, 
Jesus Christ Titos iii. 5, 6. 1 Pet. iii. 7. 1 John ii. .:. 

v. 21. 

1 Rom. iv. -i. 5. Now to hi :d not 

: •: death. But to him thai - not, 

but befiereth on fa iigodly, his faith is 

for righteousness. Rom. v. 21 ; vi 83. Phil m. 7-9. 

v. 19, Bj the obedience of one shall many be made 

righteons, Rom iii 24-2 ; iy. 23-25. 1 John ii. 12. 

1.2. Being justified : peace with 

through ■:".: Lord Jesus Chris: ; bj trl 

faitb into this grace wherein we stand, and rejoice in 
the glory :: Gk L Rom. v. S. We glory in tribula- 
tions bo. Rom. t. 11. We aiso joy in God. 1 Co:, i. SO, 31. 
far. S. 

VI. — The Feeexess of Salvation. 

We 3 the Scriptures teach that the 

blessings of salvation are made free to all by the 
Gospel; 1 :ha: i: is the immediate duty of all to 

accept them by a cordial, penitent and otedient 



THE BAPTIST CHURCH DIRECTORY. 161 

faith; 3 and that nothing prevents the salvation 
of the greatest sinner on earth, but his own 
determined depravity and voluntary rejection of 
the Gospel ; 3 which rejection involves him in an 
aggravated condemnation. 4 

Places in the Bible where taught. 

1 Isa. lv. 1. Ho, every one that thirsteth, come ye to the 
waters. Rev. xxii. 17. Whosoever will, let him take the water 
of life freely. Luke xiv. 17. 

2 Rom. xvi. 26. The Gospel, according to the commandment 
of the everlasting God, made known to all nations for the obe- 
dience of faith. Mark i. 15. Rom. i. 15-17. 

3 John v. 40. Ye will not come to me, that ye might have 
life. Matt, xxiii. 37. Rom. ix. 32. Prov. i. 24. Acts xiii^46. 

4 John iii. 19. And this is the condemnation, that light ig 
come into the world, and men loved darkness rather than light 
because their deeds were evil. Matt. xi. 20. Luke xix. 27. 
2 Thess. i. 8. 

VII. — Regeneration. 

We believe the Scriptures teach that in order 
to be saved, sinners must be regenerated, or 
born again ; J that regeneration consists in giv- 
ing a holy disposition to the mind ; a that it is 
effected in a manner above our comprehension 
by the power of the Holy Spirit, in connection 
with divine truth, 8 so as to secure our voluntary 
obedience to the Gospel ; 4 and that its proper 
evidence appears in the holy fruits of repentance, 
and faith, and newness of life.* 



162 THE BAPTIST CHURCH DIRECTORY. 

Places in the Bible where taught. 

1 John iii. 3. Verily, verily, I say unto thee, except a man be 
born again, he cannot see the kingdom of God. John iii. 6, V. 
1 Cor. i. 14. Rev. viii. 7-9 ; Rev. xxi. 21. 

2 2 Cor. v. 17. If any man be in Christ, he is a new crea« 
ture. Ez. xxxvi. 26. Deut. xxx. 6. Rom. ii. 28, 29 ; v. 5. 
1 John, iv. 7. 

3 John iii. 8. The wind bloweth where it listeth, and thou 
nearest the sound thereof, but canst not tell whence it cometh, 
and whither it goeth ; so is every one that is born of the Spirit. 
John i. 13. Which were born, not of blood, nor of the will of 
the flesh, nor of the will of man, but of God. James i. 16-18. 
Of his own will begat he us with the word of truth. 1 Cor. i. 
30. Phil. ii. 13. 

4 1 Pet. i. 22-25. Ye have purified your souls by obeying 
the truth through the Spirit. 1 John v. 1. Whosoever believeth 
that Jesus is the Christ is born of God. Eph. iv. 20-24 ; 
Col. iii. 9-11. 

6 Eph. v. 9. The fruit of the Spirit is in all goodness and 
righteousness, and truth. Rom. viii. 9. Gal. v. 16-23. Eph. 
iii. 14-21. Matt. iii. 8-10 ; vii. 20. 1 John, v. 4, 18. 

VIII. — Repentance and Faith. 

We believe the Scriptures teach that repent- 
ance and faith are sacred duties, and also inse- 
parable graces, wrought in our souls by the 
regenerating Spirit of God; 1 whereby being 
deeply convinced of our guilt, danger and help- 
lessness, and of the way of salvation by Christ, 3 
we turn to God with unfeigned contrition, confes- 
sion, and supplication for mercy; 3 at the same 
time heartily receiving the Lord Jesus Christ aa 



THE BAPTIST CHURCH DIRECTORY. 163 

our prophet, priest, and king, and relying on 
him alone as the only and all-sufficient Saviour. 4 

Places in the Bible where taught. 
2 Mark i. 15. Repent ye, and believe the Gospel. Acts xi, 
18. Then hath God also to the Gentiles granted repentance 
unto life. Ephes. ii. 8. By grace ye are saved, through faith ; 
and that not of yourselves ; it is the gift of God. 1 John v. 1« 
Whosoever believeth that Jesus is the Christ, is born of God. 

2 John xvi. 8. lie will reprove the world of sin. and of 
righteousness, and of judgment. Acts ii. 37, 38. They were 
pricked in their heart, and said — Men and brethren, what shall 
we do ? Then Peter said unto them, Repent, and be baptized 
every one of you in the name of Jesus Christ for the remission 
of your sins. Acts xvi. 30, 31. 

3 Luke xviii. 13. And the publican smote upon his breast, 
saying, God be merciful to me a sinner. Luke xv. 18-21 
James iv. 7-10. 2 Cor. vii. 11. Rome x. 12, 13. Ps. Ii. 

4 Rom. x. 9-11. If thou shalt confess with thy mouth the 
Lord Jesus, and shalt believe in thy heart that God hath raised 
him from the dead, thou shalt be saved. Acts iii. 22, 23. Heb. 
iv. 14. Ps. ii. 6. Heb. i. 8 ; viii. 25. 2 Tim. i. 12. 

IX. — God's Purpose of Grace. 

¥e believe the Scriptures teach that election 
is the eternal purpose of God, according to which 
he graciously regenerates, sanctifies, and saves 
sinners ; l that being perfectly consistent with the 
free agency of man, it comprehends all the 
means in connection with the end ; a that it is a 
most glorious display of God's sovereign good- 
iiou< s being infinitely free, wise, holy and un* 



161 THE BAPTIST CHURCH DIRECTORY. 

changeable; 9 that it utterly excludes ing 

and promotes humility, love, pray er, praise, trust 

in God. and acrive imitation of his free mercy ; - 
that it encourages the use of means in the highest 
; ■ that it may be ascertained by its effects 
in ; ~e the Gospel;" that i: is 

the foundation of Christian assurance; 7 ai 
to ai I to ourselves demands 

and deserves the utmost diligence." 

Place* in the Bible where teug kt 

1 2 Tim. L S. 9. Be not thou therefore ashamed of the 

o partaker 

:•-, accordic. be power of God; 

died ns with ■ holvcalliL r aof ::ord- 

_ ka, fc at icec i fing : l his own purpose and grace 

which wis given ns in before the world began. 

:. 3-14. 1 Pet. i. 1, 2. Rom. xi. 5, 6. Joan xv. io. 1 

\ 19. Hos. xii. 9. 

1 2 The aa u 1 : , 14. But we are bound to gi? 

brethrc if the Lord, bee Lhath 

a the beginning chosen y« aca- 

\ion of the Spirit and : the truth; whereunto he 

jailed yon : our 

Acts xiii. 4$. John x. 16. Mat:, xx. 16 

tats xv. 14. 

show 
thy glory. And he ss to 

pass before thee, and I proclaim the name of the L 

be: I v ill be gracious 

and will - ow mercy. :. 15. 

fail Is thine 



THE BAPTIST CHURCH DIRECTORY. 105 

ey< «vil, because I am good? Eph. i, 11. Rom. ix. 23, 24. 
Jer. *xxi. 3. Rom. xi. 28, 29. Jam. i. 17, 18. 2 Tim. i. S>. 
Rora. xi. 32-36. 

4 1 Cor. iv. 7. For who maketh thee to differ from another ? 
and what hast thou that thou didst not receive ? Now if thou 
didst receive it, why dost thou glory as if thou hadst not 
received it? 1 Cor. i. 28-31. Rom. iii. 27; iv. 16. Col. iii. 
12. 1 Cor. iii. 5-7 ; xv. 10. 1 Pet. v. 10. Acts i. 24. 1 Thess. 
ii. 13. 1 P<3t. ii. 9. Luke xviii. 7. John xv. 16. Eph. i. 16- 
1 Thess. ii. 2 2. 

6 2 Tim. ii. 10. Therefore I endure all things for the elects' 
cake, that they also may obtain the salvation which is in Christ 
Jesus with eternal glory. 1 Cor. ix. 22. I am made all things 
to all men, that I might by all means save some. Rom. viii. 28 
-30. John vi. 37-40. 2 Pet. i. 10. 

6 1 Thess. 4-10. Knowing, brethren beloved, your election 
of God ; for our Gospel came unto you, not in word only, but i* 
power, and in the Holy Ghost, and in much assurance, etc. 

7 Rom. viii. 28-30. Moreover, whom he did predestinate, 
them he also called, and whom he called them he also justified, 
and whom he justified them he also glorified. What shall we 
then say to these things ? If God be for us, who can be against 
us? Isa. xlii. 16. Rom. xi. 29. 

B 2 ret. i. 10, 11. Wherefore the rather, brethren, give dili- 
gence to make your calling and election sure ; for if ye do these 
things, ye shall never fall ; for so an entrance shall be ministered 
unto you abundantly into the everlasting kingdom of our Lord 
and Saviour Jesus Christ. Phil. iii. 12. Heb. vi. 11. 

X. Sanctification. 

We believe the Scriptures teach that Sanctifi- 
cation is the process by which, according to the 
will of God, we are made partakers of his holi* 



166 THE BAPTIST CHURCH DIRECTORY. 

ness ; ' that it is a progressive work ; a that it is 
begun in regeneration ; 3 and that it is carried on 
in the hearts of believers by the presence and 
power of the Holy Spirit, the Sealer and Com- 
forter, in the continual use of the appointed 
means — especially the word of God, self-examin^ 
ation, self-denial, watchfulness, and prayer. 4 

Places in the Bible where Taught, 

1 1 Thoss. iv. 3. For this is the will of God, even your 
sanctification. 1. Thess. v. 23. And the very God of peace 
sanctify you wholly. 2 Cor. vii. 1 ; xiii. 9. Ephes. i. 4. 

2 Prov. iv. 18. The path of the just is as the shining light, 
which shineth more and more, unto the perfect day. 2 Cor. iii. 
18. Heb. vi. 1. 2 Peter i. 5-8. Phil. 12-16. 

3 John ii. 29. If ye know that he [God] is righteous, ye 
know that every one that doeth righteousness is born of him. 
Rom viii. 5. They that are after the flesh, do mind the tilings 
of the flesh ; but they that are after the Spirit, the things of 
the Spirit. John iii. 6. Phil. i. 9-11. Ephes. i. 13, 14. 

4 Phil. ii. 12, 13. Work out your own salvation with fear 
and trembling, for it is God which worketh in you both to will 
and to do, of his good pleasure. Ephes. iv. 11, 12. 1 Peter 
ii. 2. 2 Peter iii. 18. 2 Cor. xiii. 5. Luke xi. 35 ; ix. 23. 
Matt. xxvi. 41. Ephes. vi. ; 18. iv. 30. 

XI. — Perseverance of Saints. 

We believe the Scriptures teach that such only 
are real believers as endure unto the end ; l that 
their persevering attachment to Christ is the 
grand mark which distinguishes them from 



THE BAPTIST CHURCH DIRECTORY. 167 

superficial professors ; 2 that a special Providence 
watches over their welfare ; 3 and they are kept 
by the power of God through faith unto salva- 
tion. 4 

Places in the Bible where Taught. 

1 John viii. 31. Then said Jesus, If ye continue in my worl, 
then are ye my disciples indeed. 1 John ii. 27, 28 ; iii. 9 ; 
v. 18. 

2 John ii. 19. They went out from us, but they were not of 
us ; for if they had been of us, they would no doubt have con- 
tinued with us; but they went out that it might be made mani- 
fest that they were not all of us. John xiii. 18. Matt. xiii. 20, 
21. John vi. 66-69. 

a Rom. viii. 28. And we know all things work together for 
good unto them that love God, to them who are the called ac- 
cording to his purpose. Matt. vi. 30-33. Jer. xxxii. 40. Ps. 
xci. 11, 12; cxxi. 3. 

4 Phil. i. 6. He who hath begun a good work in you will per- 
form it until the day of Jesus Christ. Phil. ii. 12, 13. Jude 
xxiv. 25. Heb. i. 14 ; xiii. 5. 2 Kings vi. 16. 1 John iv. 4. 

XII. — The Law and Gospel. 

We believe the Scriptures teach that the Law 
of God is the eternal and unchangeable rule of 
his moral government ; * that it is holy, just, and 
good ; 2 and that the inability which the Scrip- 
tures ascribe to fallen men to fulfill its precepts, 
arises entirely from their love of sin ; 3 to deliver 
them from which, and to restore them through a 
Mediator to unfeigned obedience to the holy 



168 THE BAPTIST CHURCH DIRECTORY. 

Law, is one great end of the Gospel, and of th& 
Means of Grace connected with the establish- 
ment of the visible church. 4 

Places in the Bible where Taught, 

1 Rom. iii. 31. Do we make void the law through faith? 
God forbid. Yea, we establish the law. Matt. v. 17. Luke, 
xvi. 17. Rom. iii. 20; iv. 15. 

2 Rom., vii. 12. The law is holy, and the commandment holy, 
and just, and good. Rom. vii. 7, 14, 22. Gal. iii. 21. Psalm, 
cxix. 

3 Rom. viii. 7, 8. The carnal mind is enmity against God; 
for it is not subject to the law of God, neither indeed can be. 
So then they that are in the flesh cannot please God. Josh, 
xxiv. 19. Jer. xiii. 23. John vi. 44; v. 44. 

4 Rom. viii. 2, 4. For the law of the Spirit of Life in 
Christ Jesus hath made me free from the law of sin and death. 
For what the law could not do, in that it was weak through the 
flesh, God sending his own Sou in the likeness of sinful flesh, 
and for sin, condemned sin in the flesh ; that the righteousness 
of the law might be fulfilled in us, who walk not after the flesh, 
but after the Spirit. Rom. x. 4. 1 Tim. i. 5. Heb. viii. 10. 
Jude, xx. 21. Heb. xii. 14. Matt. xvi. 17, 18. 1 Cor. xii. 28. 

XIII. — A Gospel Church. 

We believe the Scriptures teach that a visible 
church of Christ is a congregation of baptized 
believers, 1 associated by covenant in the faith 
and fellowship of the Gospel ; 2 observing the or- 
dinances of Christ ; s governed by his laws ; 4 and 
exercising the gifts, rights, and privileges in- 
vested in them by His word ; 6 that its only scrip* 



THE BArTIST CHURCH DIRECTORY. 169 

tural officers are Bishops 3r Pastors, and Dea- 
cons, 5 whose qualifications, claims and duties are 
defined in the Epistles to Timothy and Titus. 

Places in the Bible where Taught, 

i 1 Cor. i. 1-13. Paul . . . unto the church of God which is at 
Corinth. . . Is Christ divided? Was Paul crucified for you ? Or 
were ye baptized in the name of Paul ? Matt, xviii. 17. Acts 
r. 11 ; viii. 1 ; xi. 81. 1 Cor. iv. 17 ; xiv. 23. 3 John 9. 1 Tim. 
iii. 5. 

a Acts ii. 41, 42. Then they that gladly received his word 
were baptized ; and the same day there were added to them 
about three thousand souls. 2 Cor. viii. 5. They first gave 
their ownselves.to the Lord, and unto us by the will of God. 
Acts, ii. 47. 1 Cor. v. 12, 13. 

3 1 Cor. xi. 2. Now I praise you, brethren, that ye remem- 
ber me in all tilings, and keep the ordinances as I delivered 
them unto you. 2 Thess. iii. 6. Rom. xvi. 17-20. 1 Cor. xi. 
23. Matt, xviii. 15-20. 1 Cor. v. 5. 2 Cor. ii. 7. 1 Cor. 
iv. 17. 

4 Matt, xxviii. 20. Teaching them to observe all things what* 
soever I have commanded you. John xiv. 15; xv. 1 Johi> 
iv. 21. John xiv. 21. 1 Thess. iv. 2. 2 John 6. Gal. vi. 2 
All the Epistles. 

6 Ephes. iv. 7. Unto every one of us is given grace according 
to the measure of the gift of Christ. 1 Cor. xiv. 12. Seek 
that ye may excel to the edifying of the church. Phil. i. 27. 
That I may hear of your affairs, that ye stand fast in one spirit, 
with one mind, striving together for the faith of the Gospel. 
1 Cor. xii. xiv. 

• Phil. i. 1. With the Bishops and Deacons. Acts xiv. 23 ; 
xv. 22. 1 Tim. iii. Titus i. 

8 



1 TO THE BAPTIST CHURCH DIRECTORY. 

XIV. Baptism and the Lord's Supper. 

"We believe the Scriptures teach that Christian 
Baptism is the immersion in water of a believer, 1 

into the name of the Father, and Son, and Holy 
Ghost; 3 to show forth in a solemn and beautiful 
emblem, our faith in the crucified, buried, and 
risen Saviour, with its effect, in our death to sin 
and resurrection to a new life ; 3 that it is pre- 
requisite to the privileges of a church relation ; 
and to the Lord's Supper, 4 in which the members 
of the church, by the sacred use of bread and 
wine, are to commemorate together the d} T ing 
love of Christ ; 6 preceded always by solemn self- 
examination. 9 

Places in the Bible where Taught. 

1 Acts viii. 38-39. And the eunuch said, See, here is water, 
what doth hinder me to be baptized? And Philip said, If thou 
believest with all thy heart thou mayest. . . . And they went down 
into the water, both Philip and the eunuch, and he baptized 
him. Matt. iii. 5, 6. John iii. 22, 23; iv. 1, 2. Matt. xxviiL 
19. Mark xvL 16. Acts ii. 38; viii. 12; xvi. 32-34; xviii. 8. 

2 Matt, xviii. 19. Baptizing them in the name of the Father, 
and of the Son, and of the Holy Ghost, Acts x. 47, 4S. Gal. 
iii. 27, 2S. 

3 Plom. vi. 4. Therefore we are buried with him by baptism 
into death ; that like as Christ was raised from the dead by the 
glory of the Father, even so we also, should walk in newness of 
life. Col. ii. 12. 1 Peter iii. 20, 21. Acts xxii. 16. 

* Acts, ii. 41, 42. Then they that gladly received his word 



THE BAPTIST CHURCH DIRECTORY. 171 

» 

were baptized, and there were added to them, the same day v 
about three thousand souls. And they continued steadfastly 
in the apostles' doctrine and fellowship, and in breaking of 
bread, and in prayers. Matt, xxviii. 19, 20. Acts and Epis* 
ties. 

6 1 Cor. xi. 26. As often as ye eat this bread and drink thia 
cup, ye do show the Lord's death till he come. Matt, xxvl 
26-29. Mark xiv. 22-25. Luke xxii. 14-20. 

8 1 Cor. xi. 28. But let a man examine himself, and so let 
him eat of that bread and drink of that cup. 1 Cor. v. 1, 8 ; 
x. 3-32; xi. 17-32. John vi. 26-71. 

XY. — The Christian Sabbath. 

We believe the Scriptures teach that the first 
day of the week is the Lord's Day, or Christian 
Sabbath ;* and is to be kept sacred to religious 
purposes, 2 by abstaining from all secular labor 
and sinful recreations, 3 by the devout observance 
of all the means of grace, both private 4 and pub- 
lic ;° and by preparation for that rest that re- 
niaineth for the people of God. 6 

Places in the Bible where Taught. 

1 Acts xx. 7. On the first day of the week, when the disci- 
ples came together to break bread, Paul preached to them. 
Gen. ii. 3. Col. ii. 16, 17. Mark ii. 27. John xx. 19. 1 Cor. 
xvi. 1, 2. 

2 Ex. xx. 8. Remember the Sabbath Day, to keep it holy^ 
Rev. i. 10. I was in the Spirit on the Lord's Day. Ps. cxviii. 
24. This is the day which the Lord hath made ; we will re« 
ioice and be glad in it. 

8 Isa. lviii. 13, 14. If thou turn away thy foot from the Sab- 



172 THE BAPTIST CHURCH DIRECTORY. 

bath, from doing thy pleasure on my holy day ; and call the 
Sabbath a delight, the holy of the Lord honorable; and shalt 
honor him, not doing thine own ways, nor finding thine own 
pleasure, nor speaking thine own words ; then shall thou delight 
thyself in the Lord, and I will cause thee to ride upon the high 
places of the earth, and feed thee with the heritage of Jacob. 
Isa. lvi. 2-8. 

4 Ps. cxviii. 15. The voice of rejoicing and salvation is in the 
tabernacles of the righteous. 

6 Heb. x. 24, 25. Not forsaking the assembling of yourselves 
together, as the manner of some is. Acts xi. 26. A whole 
year they assembled themselves with the church, and taught 
much people. Acts xiii. 44. The next Sabbath Day came 
almost the whole city together to hear the word of God. Lev. 
xix. 30. Ex. xlvi. 3. Luke iv. 16. Acts, xvii. 2, 3. Ps. xxvi. 
8 ; lxxxvii. 3. 

6 Heb. iv. 3-11. Let us labor therefore to enter into that 
rest. s 

XVI. — Civil Government. 

We believe the Scriptures teacli that civil 
government is of divine appointment, for the 
interest and good order of human society ;* and 
that magistrates are to be prayed for, conscien- 
tiously honored and obeyed ; 2 except only in 
things opposed to the will of our Lord Jesus 
Christ, 3 who is the only Lord of the conscience, 
and the Prince of the kings of the earth. 

Places in the Bible where Taught 
1 Rom. xiii. 1-7. The powers that be are ordained of God. 
For rulers are not a terror to good works, but to the evil 
Deut. xvi. 18. 2 Sam. xxiii. 3. Ex. xviii. 23. Jei. xxx. 2,]. 



THE BAPTIST CHURCH DIRECTORY. 173 

* Matt, fcxii. 21. Render therefore unto Caesar the things 
that are Caesar's, and unto God the things that are God's. 
Titus iii. 1. 1 Pet. ii. 13. 1 Tim. ii. 1-8. 

3 Acts v. 29. We ought to obey God rather than man. — 
Matt. x. 28. Fear not them which kill the body, but are not 
able to kill the soul. Dan. iii. 15-18; vi. 7-10. Acts iv. 
18-20. 

4 Matt, xxiii. 10. Ye have one Master," even Christ. Rom. 
%lv. 4. Who art thou that judgest another man's servant? 
Rev. xix. 14. And he hath on his vesture and on his thigh a 
name written, King of Kings and Lord of Lords. Ps. lxxii. 11. 
Ps. ii. Rom. xiv. 9-13. 

XVII. — Righteous and "Wicked. 

We believe the Scriptures teach that there is 
a radical and essential difference betwen the 
righteous and the wicked ;* that such only as 
through faith are justified in the name of the 
Lord Jesus, and sanctified by the Spirit of onr 
God, are truly righteous in his esteem ; 3 while 
all such as continue in impenitence and unbelief 
are in his sight wicked, and under the curse ; 3 
and this distinction holds among men both in 
and after death. 4 

Places in the Bible where Taught. 

i Mai. iii. 18* Ye shall discern between the righteous and 
the wicked ; between him that serveth God and him that serveth 
him not. Prov. xii. 26. Isa. v. 20. Gen. xviii. 23. Jer. xv. 
19. Acts x. 34, 35. Rom. vi. 16. 

9 Rom. i. 17. The just shall Jive by faith. Rom. vii. 6. We 
are delivered from the law, that being dead wherein we wort* 



174 THE BAPTIST CHURCH DIRECTORY. 

held, that we should serve in newness of spirit, and ;uot in the 
oldness of the letter. 1 John ii.' 29. If ye know that he ig 
righteous, ye know that every one that doeth righteousness is 
born of him. 1 John iii. 1. Rom. vi. 18, 22. 1 Cor. xi. 32 
Prov. xi. 31. 1 Pet. iv. 17,18. 

3 1 John v. 19. And we know that we are of God, and the 
whole world lieth in wickedness. Gal. iii. 10. As many as are 
of the works of the law, are under the curse. John iii. 36. 
Isa. Ivii. 21. Ps. x. 4. Isa. Iv. 6, 1. 

4 Prov. xiv. 32. The wicked is driven away in his wickedness, 
but the righteous hath hope in his death. See, also, the exam* 
pie of the rich man and Lazarus. Luke xvi. 25. Thou iu 
thy lifetime receivedst thy good things, and likewise Lazarus 
evil things ; but now he is comforted, and thou art tormented. 
John viii. 21-24. Prov. x. 24. Luke xii. 4, 5; xi. 23-26. 
John xfi. 25, 26. Eccl. iii. 11. Matt. vii. 13, 14. 

XVIII. — The World to Come. 

We believe the Scriptures teach that the end 
of the world is approaching ;* that at the Last Day, 
Christ will descend from heaven, 2 and raise the 
dead from the grave for final retribution ; 8 that a 
solemn separation will then take place ; 4 that the 
wricked will be adjudged to endless punishment, 
and the righteous to endless joy ; b and that this 
judgment will fix forever the final state of men 
in heaven or hell, on principles of righteous- 
ness. 6 

Places in the Bible where taught. 
1 1 Fet. iv. 1. But the end of all things is at hand ; be y« 
therefore sober, and watch unto prayer. 1 Cor. vii. 29-31 



THE BAPTIST CHURCH DIRECTORY. 175 

Heb. i. 10-12. Matt. xxiv. 35. 1 John ii. 17. Matt, xxviii. 20 
xiii. 39, 40. 2 Pet. Hi. 3-13. 

2 Acta i. 11. This same Jesus which is taken up from you 
into heaven, shall so come in like manner as ye have seen 
him go into heaven. Rev. i. 7. Heb. ix. 28. Acts hi. 21. 1 
Thess. iv. 13-18; v. 1-11. 

3 Acts xxiv. 15. There shall be a resurrection of * M he dead, 
both of the just and unjust. 1 Cor. xv. 12-59. Luke xiv. 14. 
Dan. xii. 2. John v. 28, 29 ; vi. 40 ; xi. 25, 26. 2 Tim. i. 10. 
Acts x. 42. 

4 Matt. xiii. 49. The angels shall come forth, and sever the 
wicked from among the just. Matt. xiii. 37-43; xxiv. 30, 31* 
xxv. 31-33. 

5 Matt. xxv. 35-41. And these shall go away into everlast- 
ing punishment,, but the righteous into life eternal. Rev. xxii. 
11. lie that is unjust let him be unjust still; and he which ia 
filthy,. let him be filthy still; and he that is righteous, let him 
be righteous still ; and he that is holy, let him be holy still. 
1 Cor. vi. 9, 10. Mark ix. 43-48. 2 Pet. ii. 9. Jude 7. Phi. 
iii. 19. Rom. vi. 22. 2 Cor. v. 10, 11. John iv. 36. 2 Cor, 
iv. 18. 

6 Rom. iii. 5, 6. Is God unrighteous, who taketh vengeance ? 
(I speak as a man.) God forbid ; for how then shall God judge 
the world? 2 Thess. i. 6-12. Seeing it is a righteous thing 
with God to recompense tribulation to them who trouble you, 
and to you who are troubled, rest with us — when he shall come 
to be glorified in his saints, and to be admired in all them that 
believe. Heb. vi. 1, 2. 1 Cor. iv. 5. Acts xvii. 31. Rom. ii. 
2-16. Rev. xx. 11, 12. 1 John ii. 28 ; iv. 17. 

Seeing then that all ihese things shall be dissolved, 
what manner of persons ought ye to he in all holy conykr* 
hation and godliness, looking for and hasting unto liib 

COMING OJT THE DAY OF GOD? 2 Peter iii. 11, 12. 



176 THE BAPTIST CHURCH DIRECTORY, 

Covenant. 

Having been, as we trust, brought by divine 
grace to embrace the Lord Jesus Chris:, and to 
give ourselves wholly to him, we do now 
solemnly and joyfully cove each other, 

TO WALK TOGETHER IN HIM, WITH BROTHERLY LOVE, 

to his glory, as our common Lord. We do, 
therefore, in his strength, engage — 

That, we will exercise a Christian care and 
watchfulness over each other, and fail 
warn, exhort, and admonish ei Br, as occa- 

sion may require : 

it, we will not forsake the assembling of 
ourselves together, but will 
worship of God, and the ordinances - house : 

r e will not omit closet and 
::e. nor neglect the great duty of reli- 
tg our children, and those under 
our cai service of Christ, and the 

Leaven : 
it, as we are the light of the world, and 
salt of the earth, we will seek aid, to 

enable us to deny v 

:, and to walk cii : world, 

we may win the bouIs of men : 
at, we will cheerfully 

us, for 



THE BAPTIST CHURCH DIRECTORY. 177 

the maintenance of a faithful and evangelical 
ministry among us, for the support of the poor, 
and to spread the Gospel over the earth : 

That, we will, in all conditions, even till death, 
Btrive to live to the glory of him, who hath 
called us out of darkness into his marvellous 
light. 

" And may the God of peace, who brought 
again from the dead our Lord Jesus, that great 
Shepherd of the sheep, through the blood of the 
everlasting covenant, make us perfect in every 
good work, to do his will, working in us that 
which is well pleasing in his sight, through Jesus 
Christ; to whom be glory, forever and ever, 
Ames?.*' 



£ND OF PAttT FIR8T. 



PART SECOND. 

CHAPTER I. 
DENOMINATIONAL PECULIARITIES. 

How do Baptists differ from other Christian 
denominations ? This question is often asked by 
persons imperfectly acquainted with denomina- 
tional distinctions; especially young persons, de- 
sirous of uniting with Christian churches. To 
this question many Baptists themselves find it 
difficult to return a satisfactory answer, simply 
because they have given so little attention to 
that subject. 

In nearly all matters of doctrine, all Evangeli- 
cal Christian churches ao-ree. The following are 
the essential points on which Baptists differ from 
others, and in all of which they appeal to tli€ 
sacred Scriptures to justify their difference, and 
Biistain their views. They profess to accept of 
nothing as a matter of religious faith and prac- 
tice, unless it be taught in the word of God. N'ot 

173 



THE BAPTIST CHURCH DIRECTORY. 179 

what others believe or practice, but what the 
Bible teaches, is their creed. 

1. As to baptism — they believe that immer* 
sion, or dipping, is the only way of administer* 
ing this ordinance, as taught in the New Testa- 
ment and practised by Christ and his Apostles, 
and the only way in which Christians can obey 
the command to be baptized. 

Consequently the mode is essential to the ordi- 
nance ; and nothing but immersion is baptism. 
Therefore persons sprinkled, or poured upon, are 
not baptized at all. 

2. As to the subjects for baptism — they believe 
that the only suitable persons to receive this or- 
dinance are those who have exercised a saving 
faith in Christ, and are regenerated by the Holy 
Spirit. 

Consequently, unconscious infants ought not 
to be, and cannot scripturally be baptized, since 
they can neither exercise, nor profess that faith 
in Christ ; and to baptize such is contrary to the 
teachings and practice of Christ and his apostles, 
and most hurtful and injurious to the spiritual 
welfare of the children so baptized. 

3. As to the subjects for church membership 
— they believe that such persons only as are 
truly regenerate, and have been scripturally 
baptized on a profession of faith in Christ, 



150 THE BAPTIST CHUKOT BIEECTOEY. 

i properly become members of a Christi 
church. 

C msequently, neither p ere : as nprim Wed 

s:e:id :: :: ei^g h::::r I, noi 

no: ire suit* hie tc become 

members ;: a church. 1; receive the nnregene- 

a to its :cii;vsh:^ would destroy the distinc- 
tion between : h -:• church an I the - \:i ". nd con- 
trad:: - the entire spirit and genius of the Go6pel. 

i. As tc th : 5 ~ ':";:: for ;■■; —they 

lie ve that the Lord's Supper is :; be partaken 
by g such per- 

b >ns as arc regenerated, and : ; aj ::z- 1 fes- 

.-:::: of their faith in Christ, and are walkh _: 
the faith and fellowship of the Gospel. 

Consequently, neither un '-: person*, 

nor unbaptised : :;. though regenerate, nor 
• 3i mm icLcc ntrary to the 

Gospel, e^en though baptized, :..:: prop* 

itc 1 to] ::' this se. Theref 

Baptists ioni't invite -5, '::.-■.-':. rlo- 

turches to their communion, becaese 
sn :h ers >nsare note : rij : _ :':: r : nor do 

they invite . : : : I meml er : : ] :::: 

l perse ns are walking dis- 
orderly as les of C y holding 
mei i and walking in fellowshi 
fchu] inkling instead of 



THE BAPTIST CHURCH DIRECTORY. 181 

baptism, thereby sanctioning and sustaining a 
perversion of Christ's ordinance, and a disobedi- 
ence to his command. For the same reason they 
decline to commune in pedobaptist churches, as 
being contrary to good order. 

5. As to church government — they believe that 
each separate and individual church is entirely 
independent of all other churches, persons, and 
bodies of men, either civil or ecclesiastical, and is 
to be governed by its own members alone, with- 
out the aid or interference of any other person or 
persons whatever. 

Consequently, churches governed by popes, 
bishops, synods, presbyteries, conferences, or in 
any other way than by its own members directly 
and exclusively, are not constituted on the model 
of the primitive churches, nor governed accord- 
ing to the Gospel rule. 

6. As to the scriptural officers in a church — 
they believe there are but two, viz., the pastor, 
called in the New Testament "bishop," or u over- 
seer," " presbyter," or " elder," and deacons. 

Consequently, those churches which admit 
more than two officers, or orders in the ministry, 
have departed from the Gospel rule, and the con- 
struction of the primitive churches. 



CHAPTEE n. 

THE BAPTISMAL QUESTION. 

What is scriptural baptism ? Or, liow must 
baptism be administered, to correspond with the 
primitive practice and fulfill the command of 
Christ ? 

In answer to this question, Baptists declare 
that baptism, according to the New Testament, 
can be performed in no other way than by £m- 
mersing, that is, by dipping the candidate in wa- 
ter, in, or into the name of the Father, Son, and 
Holy Spirit. But Episcopalians, Presbyterians, 
Methodists, Congregationalists, and some other 
Beets of Christians, say that baptism may pro- 
perly be administered in various ways ; either 
by dipping the candidate in water, or by sprink- 
ling, or pouring water upon the candidate ; but be- 
cause it is more convenient they practise sjorink- 
ling for baptism. If thtsy are correct, then there 
are three ways instead of one by which this ordi- 
nance may be administered. But which are 
right, Baptists or Pedobaptists ? To decide thi* 

182 



THE BAPTIST CHURCH DIRECTORY. 183 

question we must go to the New Testament. 
That alone is the source of authoritative teaching 
on this ubject. What is found there must not 
be perverted nor trifled with ; and what is not 
there found, cannot be made binding on the con- 
science of the Christian. 

But as the New Testament was written in the 
Greek language, which people generally do not 
understand, and the word baptize itself is a Greek 
word transferred into our language, in order to 
understand this question fully, it is desirable to 
obtain the opinions of , pious and learned men, 
who have made the study of the Bible the busi- 
ness of their life, aud are familiar with the lan- 
guage in which it was written. 

I. — Evidence fpom Lexicons. 

What is the true and proper meaning of the 
word baptize, or as it is in the Greek, baptizo ? 
To ascertain this, let us ask men who are familial 
with Greek words — men who have studied the 
history of Greek words — men who have made 
Greek dictionaries. What do they say ! 

Scapula says, the meaning of this word is " to 
dip, to immerse, as we dip anything for the pur- 
pose of dyeing it." 

Alstedius says, " to baptize signifies only to 
immerse, not to wash except by consequence. 55 



184 THE BAPTIST CHURCH DIRECTORY. 

Stockius says, "properly it means to dijp y oi 
immerse in water." 

Stephanus says, u to plunge under, or over- 
whelm in water."' 

Sckleusxep. says, u properly it signifies I d^p, 

I immerse, I immerse in water/' 

Donnegah says, ,% to immerse repeatedly into a 
liquid, to submerge, to sink thoroughly, to satu- 
rate/' 

Pakkhukst says, ,; to dip : immerse, or plunge 
in water." 

Liddell and Scott say, ;; to dij), repeatedly.'' 

To the same effect is the testimony of Robert- 
son, Pickering, Ewing, Greenfield, and others. 
In addition, the following commentators and 
scholars agree in the same opinion as to the mean- 
ing of the word lajjiizo : Witsins, Salmasius, 
Calvin, Beza, Yitringa, Limborch, Bishops Rey- 
nolds and Patrick, Drs. Bentley, Towerson, and 
Owen. Indeed, so completely are scholars 
agreed that baptize means to dij>, that Prof, Closes 
Stuart, one of the best scholars America has pro- 
duced, says, " laptizo means to di_p : jjJunge, or 
immerse into any liquid." And he adds, " all 
lexicographers and critics, of any note, are agreed 
in this." 

It must also be added, that not one of all these 
scholars was a Baptist ; so that it was not from a 



THE BAPTIST CHtRCH DIRECTORY. 185 

desire to build up, or to please the Baptists, they 
expressed such opinions. 

II. — Significant use of Baptizo. 

The peculiar use of the word baptizo, in the 
New Testament, is interesting and significant, 
and must have been designed. Prof. Stuart, Dr. 
Carson, and the best critical scholars, have de- 
cided that this word means to dip, immerse, or 
plunge, and that it means nothing else. Now ob- 
serve that this word baptizo, is the only word in 
the Greek language used in the New Testament 
to express or describe the ordinance of baptism. 
Why was this word used exclusively, rather than 
some other word, unless baptism was a specific 
act, which this word precisely expressed, and 
which no other word could precisely express ? 

Baptizo is used in the New Testament eighty 
times. In nearly seventy of these instances it is 
used to designate the ordinance of baptism. 
JSapto is used three times, and means to dip, but 
has other meanings in addition. This word, there- 
fore, because it has other meanings, is never ap- 
plied to baptism. Rantizo means to sprinkle, 
and is used four times, but never to express bap- 
tism. If, as some say, baptism may be performed 
by sprinkling, why was not this word used, which 



186 THE BAPTIST CHURCH DIRECTORY. 

expressly means to sprinMe ? Louo is used six 
times, and means to wash, but is in no instance 
applied to this ordinance. Why was that, if, as 
some say, the proper meaning of baptism is wash- 
ing ? Keo is found many times in its various, 
combinations, and means to pour. But it is 
never used to express or describe the ordinance 
of baptism. Why was not this word used, if, as 
some say, baptism may properly be performed 
by pouring f 

Why, then, did our Saviour and his Apostles 
carefully select from all the words of the Greek 
language that one which alone means to dip, and 
nothing else, and use that particular word to ex- 
press the ordinance of baptism, and never in a 
single instance use any other word for that pur- 
pose, while the Greek language affords a great 
variety of words definitely expressing the diffe- 
rent uses and applications of water, any one of 
which might have been used to designate the 
ordinance of baptism, had it been so desired ? 
Evidently because that by baptism they meant a 
dipping, just what that particular word did ac- 
curately and precisely express, and which no 
other could. If sprinkling, pouring, or washing 
had been intended, there were words at hand 
which would accurately have expressed those 
meanings. But such words were never used ; 



THE BAPTIST CHURCH DIRECTORY. 187 

therefore it is certain that Christ intended no 
such acts in the ordinance of baptism. 



III. — Circumstantial Evidence. 

What do the circumstances attending the ad- 
ministration of baptism as described in the New 
Testament teach ? 

Christ, in his baptism went down into the 
water, and came up out of the water / certainly 
not for the purpose of having water sprinkled or 
poured on him. Philip and the Eunuch went 
down into the water, both of them. It is difficult 
to understand for what they both went down into 
the water unless for Philip to immerse the 
Eunuch. 

The Apostle alludes to the mode of the ordi- 
nance, and speaks of " being "buried with Christ 
in baptism." Rom. vi. 4; Col. ii. 12. His idea 
of baptism evidently was that of a dipping, a sub- 
mersion, since he likened it to a burial. Arch- 
bishops Tillotson and Seeker, Drs. Wall, Dodd- 
ridge, and Whitby, Bishop Nicholson, Whitfield, 
Wesley, Clarke and Wells, in their comments on 
these passages declare, that this language alludes 
to the primitive mode of baptizing by dipping or 
immersion. It evidently can allude to nothing 
else. 



188 THE BAPTIST CHURCH DIRECTORY. 

IV. — Testimony of Commentators. 

What do those learned and pious men who 
have written commentaries on the Scriptures 
say respecting the baptism of Christ, his 
Apostles and the early Christians ? Do they 
suppose it to have been performed by im- 
mersion, or in some other way ? Look at their 
testimony. 

Witsius says: "It is certain that both John 
the Baptist and the disciples of Christ, ordi- 
narily practised immersion, whose example was 
followed by the ancient church." 

Samuel Clarke says : " In the primitive times, 
the manner of baptizing was by immersion, or 
dipping the w r hole body into the water." 

Doddridge says : " It seems the part of can- 
dor to confess that here (Rom. vi. 4), is an allu- 
sion to the manner of baptizing by immersion" 

Abp. Secker says: "Burying, as it were, the 
person baptized in the water, and raising him out 
of it again, without question, was anciently the 
more usual mode." 

Abp. Tillotson says : " Anciently those who 
were baptized .... were immersed and 
'buried in the water, to represent their death 
to sin." 

Bp. Taylor says: "The custom of the an« 



THE BAPTIST CHURCH DIRECTORY. 189 

cient churches was not sprinkling, but immer- 
sion" 

Vossius says : " That John the Baptist im- 
mersed whom he baptized, there is no doubt." 

Grotius says : " That baptism used to be per- 
formed by immersion, and not by pouring ap- 
pears both from the proper signification of the 
word, and the places chosen for the administra- 
tion of the rite." 

Cave says : " The party to be baptized was 
wholly immerged, or put under water." 

Mede says : " There was no such thing as 
sprinkling used in baptism in the Apostles' days, 
nor for many ages after them." 

Calvin sayw : " The very word baptize signi- 
fies to immerse ; and it is certain that immersion 
was the practice of the ancient church." 

Wesley says : " Buried with him — alluding to 
the ancient manner of baptizing by immersion" 

To the same effect is the testimony of Arch- 
bishop Usher, Bps. Pearce, Nicholson and Bur- 
nett ; Drs. Towerson and Hammond, Bossuet, 
Yenema; Bps. Fell and Stillingfleet, "White- 
field, Baxter, Locke ; Drs. Whitby and Wall, 
and many others, eminent for piety and learning, 
and none of whom were Baptists. 



190 THE BAPTIST CHURCH DIRECTORY. 

V. — Evidence from History. 

"What do those scholars and learned men who 
have written histories of the churches in the 
times of the Apostles and early Christians, say 
of their practice as to baptism ? 

Mosheim, Gieseler, Du Pin, Waddington, and 
Neander, are best known as Church historians. 
They all agree that for about tvjo hundred and 
fifty years after Christ nothing but dipping was 
practised for baptism ; and that for thirteen 
hundred years it was generally practised by all 
Christian nations, even after sprinkling was used 
in cases of sick or feeble persons. 

Works ascribed to Barnabas, the companion 
of Paul, and Hernias, mentioned by Paul, and 
which works must have been very early written ; 
Justin Martyr, about a.d. liO ; Tertullian, 
a.d. 201 ; Xazianzen, a.d. 360. Basil, a.d. 
360. Ambrose, a.d. 371; Cyril, a.d. 374; 
Chrysostom, a.d. 39S ; all speak of baptism as 
a going down into the water, and being dipped, 
or washed in the water. 

Dr. Wall, vicar of Shoreham, England, wrote 
a learned history of Infant Baptism, which so 
much pleased the clergy of the English Church, 
that when assembled in fall convocation they 
gave him a vote of thanks for his able work. He 



THE BAPTIST CHURCH DIRECTORY. 191 

Bays dipping was, the primitive mode of baptism, 
and declares this to be so plain that, " One can- 
not but pity the weak endeavors of such pedo- 
baptists as would maintain the negative of it." 

.Dr. Whitby, an able divine of the Church 
of England, and author of a Commentary, says : 
" And this immersion being religiously observed 
by all Christians for thirteen centuries, and ap- 
proved by our church." 

BrsHOP Bossuet, one of the most learned and 
distinguished of the French clergy, and con- 
nected with the Catholic Church, says : u We are 
able to make it appear by the acts of councils, 
and by the ancient rituals, that for thirteen hun- 
dred years, baptism was thus administered [by 
clipping] throughout the whole church, as far as 
possible." 

Stackhouse, author of the well known History 
of the Bible, says : " Several others have shown 
and proved that this immersion continued as 
much as possible to be used for thirteen hundred 
years after Christ." 

Brenner, a Roman Catholic writer, as quoted 
by Prof. Stuart, says : " Thirteen hundred years 
was baptism generally and ordinarily performed 
by the immersion of a man under water: and 
only on extraordinary occasion was sprinkling or 
affusion permitted. These latter methods of bap- 



192 THE BAPTIST CHURCH DIRECTORY. 

tism were called in question and even pro- 
hibited." 

Bingham's Antiquities of the Christian Church 
is probably the most able work in English on 
questions connected with ancient Christian cus- 
toms. It is quoted as standard authority by 
nearly all writers on these subjects. Hose, in 
his Biographical Dictionary, calls the author, 
" One of the most illustrious scholars produced 
by the English Church." Bingham, in this 
learned work, says : " And as this [dipping] was 
the original, apostolical practice, so it continued 
to be the universal practice of the church for 
many ages." He declares this " immersion, or dip* 
ping of the whole body under water," was to show 
the death, burial, and resurrection of Christ, and 
the candidate's death to sin and resurrection to a 
new life. And he adds, " there are a great many 
passages in the epistles of St. Paul which plainly 
refer to this custom." He declares that so strictly 
was immersion adhered to, as never to be de- 
parted from except in cases of sickness. To 
prove beyond doubt that dipping was the primi- 
tive mode of baptism, he quotes many ancient 
and learned authorities, such as the following: 
St. Cyril, St. Chrysostora, St. Ambrose, Fourth 
Council of Toledo, Epiphanius, Tertullian, Theo- 
doret, Ordo Bomanus 5 Gregory's Sacramentariura, 



THE BAPTIST CHURCH DIRECTORY. 193 

With these writers agree many others. It 
must still be observed that none of these were 
Baptists ; which fact presents in a still clearer 
light the inevitable convictions of truth in the 
testimony they give. 

VI. — Practice of the Greek Church. 

It deserves to be noticed that the Greek 
Church, so called in distinction from the Roman 
Church, and which extends over Greece, Russia, 
Abyssinia, Egypt, Arabia, Palestine, and other 
African and Asiatic countries, has always prac- 
ticed, and continues still to practise, immersion in 
baptism. True, that church is superstitious and 
corrupt, like the Romish, embracing many errors 
in its doctrines and customs. Baptism is also 
administered by a trine immersion, or a thrice 
dipping of the candidate. Yet the mode they 
have preserved as at first instituted. Even their 
children they dip at the tenderest age, and that 
too in cold water, even in the severe climate of 
Russia and Siberia. 

Dr. Wall declares, " The Greek Church, in all 
its branches, does still use immersion, and so do 
all other Christians in the world except the La- 
tins. All those nations of Christians that do 
now, or formerly did submit to the authority of 
the bishop of Rome, do ordinarily baptize theii 



191 THE BArTIST CHURCH DIRECTORY. 

infants by pouring or sprinkling} but all other 
Christians in the world, who never owned the 
Pope's usurped power, do, and ever did, dip 
their infants in the ordinary use. All the Christ- 
ians in Asia, all in Africa, and about one-third 
part of Europe, are of the last sort." 

The whole Christian world, then, practised 
dippiny in baptism for thirteen hundred years as 
their common custom ; and the greater part of 
Christendom do still practise it ; that is, accord- 
ing to Wall, all those countries that never were 
in allegiance to the Pope, including Asia, Africa, 
and about one-third of Europe ; to which about 
one-quarter of the United States of America may 
be added. The Baptists, therefore, have on their 
aide the Scriptures, reason, history, criticism, and 
the practice of the great mass of professing 
Christians, so far at least as the mode of baptism 
is concerned. With this they ought to be con- 
tent, in the assurance that they are right. 

VII. — The Existence of Baptisteries. 

The question of baptisteries, on places artifi- 
cially prepared for the baptism of candidates, 
deserves a brief notice, as it serves to illustrate 
the primitive and long-continued manner of bap- 
tizing by immersion. 

At first, as we know from the New Testament 






THE BAPTIST CHURCH DIRECTORY. 195 

history, converts were baptized in rivers, pools, 
and fountains, whenever these might be found 
convenient for the purpose. But afterwards, as 
Christianity extended, and converts multiplied, 
and especially in large cities, convenience if not 
necessity required the construction of pools or 
fountains, expressly for the administration of the 
ordinance. 

These places at first were, doubtless, very sim- 
ple — merely open cisterns. Afterwards a roof or 
dome over the pool was added, as a shelter for 
the congregation. And finally they came to be 
built, with great care and elegance. They were 
usually constructed in a c/rcular or an octagonal 
form, with the baptistery proper, or pool, in the 
centre, and the sides either open, or surrounded 
by cloisters, dressing rooms, or rooms for other 
religious purposes. 

These buildings were separate and distinct 
from the church, but near to it ; and were thus 
used from the third to the sixth century. Dur- 
ing the latter part of the sixth century, bap- 
tisteries began for greater convenience to be 
built in the porch or vestibule of the church, and 
still later within the body of the church itself. 
But it was not until near the middle of the 
seventeenth century, that these baptisteries for 
immersion, gave place to mere basins for spruik- 



196 THE BAPTIST CHURCH DIRECTORY. 

ling. This change was made in England by 
the authority of the "Westminster Assembly of 
Divines. 

Dr. Wall says respecting this: "As for 
sprinkling^ properly so-called, it was, at 1645, 
just then beginning, and used by very few. 
This learned Assembly could not remember that 
fonts to baptize in had been always used by the 
primitive Christians, long before the beginning 
of Popery, and ever since churches were built. 
And that basins, except in cases of necessity, 
were never used by Papists, or any other Christ- 
ians, whosoever, till by themselves." 

Dr. Cave says : " These baptisteries were 
anciently very capacious, because the stated 
times of baptism returning but seldom, there 
were usually great multitudes to be baptized at 
the same time ; and then the manner of baptizing 
by immersion or dipping under water, made it 
necessary to have a large font likewise." 

Bingham says : " In the Apostolical age, and 
some time after, before churches and baptisteries 
were generally erected, they baptized in any 
place where they had convenience, as John bap- 
tized in Jordan, and Philip baptized the Eunuch 
in the wilderness, and Paul, the jailer in his own 
house." 

Dr. Murdock *says : "The baptisteries were 



THE BAPTIST CHURCH DIRECTORY. 197 

properly buildings adjacent to the churches, in 
which the catechumens were instructed, and 
where were a sort of cisterns, into which watei 
was let at the time of baptism, and in which the 
candidates were baptized by immersion." 

Tertullian says : " Peter baptized his con- 
verts in the Tiber at Rome, as John had done in 
Jordan ; and there was no difference whether a 
man was baptized in the sea, or in a lake, in a 
river, or a fountain." 

These facts relating to baptisteries as places 
for the baptism of converts prove conclusively, 
even if there were no other evidences, that bap- 
tism w T as performed by the immersion of the can- 
didates, since structures and fonts of the kind 
could not have been made for the administration 
of the ordinance, had it been performed by 
sprinkling, or pouring water upon the persons, 
instead of plunging them into water. 

Several of these ancient baptisteries are still 
in existence, and others are well known in the 
records of Christian antiquities ; as those of 
Florence, Yenice, Pisa, Naples, Bologna, Ra- 
venna, and the Lateran at Pome. This last is 
considered the most ancient now existing. That 
at Pisa was completed in 1160, and is of an 
octagonal form, being about 129 feet in diameter, 
and 179 feet high. That at Florence is about 



198 THE BAPTIST CHURCH DIRECTORY. 

90 feet in diameter, octagonal in shape, with 
a lofty dome. These dimensions, of course, 
apply to the building, and not to the pool 
of water. That of St. Sophia, at Constanti- 
nople, was so spacious, as on one occasion to 
accommodate a numerous council which held 
its session in the building. The term bap- 
tistery was, as is evident, applied indifferently 
both to the pool or font, and to the building 
which inclosed and covered it. 

For information on this subject, consult Cave's 
Primitive Christianity, Bingham's Christian An- 
tiquities, Encyclopedias, Edinburgh, Britannica, 
Brand's, Relig. Knowledge, Americana, and 
Robinson's Hist. Baptism. 

VIII. — The Rise of Sprinkling. 

Bat how came it that the practice of immer- 
sion as the mode of baptism was ever departed 
from ? And when and how did sprinkling arise 
to take its place ? That question is readily an- 
swered. 

The first recorded instance of any deviation 
from the apostolic practice of dipping in bap- 
tism, is that of Novatian, which occurred about 
the middle of the third century, or a.d. 250. 
This case is recorded by Eusebius, in his Church 
History, and Dr. Wall, in his researches, could 



THE BAPTIST CIJURCEL DIRECTORY 109 

find no instance of pouring or sprinkling earlier 
than this. 

Novatian being sick, and as was supposed 
about to die, greatly desired to be baptized, and 
as it was thought he could not be immersed on 
account of his sickness, water was poured pro- 
fusely over him, as he lay on his bed, so a3 to re- 
semble as much as possible a submersion. But 
this was regarded at the time as a substitute, and 
not a valid baptism; because, when sometime 
afterwards, he having recovered, it was proposed 
to make him bishop, this was objected by many 
that he had not been properly baptized. 

From that time, however, pouring and sprink- 
ling were occasionally resorted to in cases of sick 
or feeble persons, hence called clvnic baptism, 
because administered to candidates on their beds. 
But dipping continued the common practice. In 
the Romish church pouring was tolerated in the 
eighth century, and in the sixteenth century was 
generally adopted as a matter of convenience. 
It was not claimed, however, that this was ac- 
cording to apostolic usages, but that the church 
h&d a right to change ordinances. 

Dr. Wall says, France was " the first country 
in the world where baptism by affusion was 
used ordinarily to persons in health." Of Eng- 
land he says, (i The offices and liturgies did all 



200 THE BAPTIST CHURCH DIRECTORY. 

along enjoin dipping, without any mention of 
pouring or sprinkling." About 1550, sprinkling 
began to prevail, being adopted first in cases of 
" weak children," and " within the time of a half 
a century, from 1550 to 1600, prevailed to be 
the more general." 

The history of sprinkling as given in the Edin- 
burgh Encyclopedia, under the article "bap- 
tism," is as follows. The first law to sanction 
sprinkling as a mode of baptism, was made by 
Pope Stephen II., in 753. "It was not till the 
year 1311 that a council held at Ravenna de- 
clared immersion or sprinkling to be indifferent." 
Before that time sprinkling had been resorted 
only in cases of supposed necessity. " In this 
country (Scotland), however, sprinkling was 
never practised in ordinary cases, till after the 
Reformation ; and in England, even in the reign 
of Edward VI., immersion was commonly ob- 
served." But during the persecutions which fol- 
lowed the death of Edward VI., and the acces- 
sion of the Catholic Queen Mary, many of the 
Protestants, especially the Scotch, fled to Ge- 
neva, where, under the influence and teachings 
of the celebrated John Calvin, they imbibed a 
preference for sprinkling. " These Scottish ex- 
iles who had renounced the authority of the 
Pope, implicitly acknowledged the authority of 



THE BAPTIST CHURCH DIRECTORY. 201 

Calvin ; and returning to their own country with 
John Knox at their head, in 1559, established 
sprinkling in Scotland. From Scotland this 
practice made its way intc England in the reign 
of Elizabeth, but was noc authorized by the 
established church." 

Calvin had prepared a form of baptismal ser- 
vice, to be used in the Genevan Church, in which 
pourirj was substituted for dipping, and of which 
J):. Wall says, s4 for an office or liturgy of any 
Church, this is, I believe, the first in the world, 
that prescribes aspersion absolutely." This the 
English Churches imitated. In 1643 the West- 
minster Assembly of Divines, voted in Convo- 
cation, by one majority, against baptizing by 
immersion, and the following year Parliament 
sanctioned "'heir decision, and enacted that sprink- 
ling should be the legal mode of administering 
the ordinance. 
♦- 

IX. — Objections Answered. 

Some Pedobaptists, with more zeal than either 
discretion or learning, have objected to i?nme? 
8W71 as the primitive mode of baptism, saying 
the Jordan had not sufficient depth of water for 
dipping candidates, and that Jerusalem had no 
conveniences for the immersion of the thousands 

9* 



202 TKE BArTIST CUURCH DIRECTORY. 

converted under the Apostles' preaching. Let 
such persons consider the following facts : 

1. In 1848, Lieut. Lynch, in the United States 
service, was sent by our government in command 
of an expedition to explore the Jordan and the 
Dead Sea. He passed the entire length of the 
Jordan in boats, and made constant and accurate 
examination of all its features. These were re- 
corded and published. He found the river vary- 
ing in width from seventy-five to two hundred 
feet, and its depth from three to twelve feet. At 
Bethabara, where tradition has fixed the place 
of our Saviour's baptism, and where John bap- 
tized the multitudes, Lieut. Lynch gives the 
width as one hundred and twenty feet, and the 
greatest depth as twelve feet. To this place thou- 
sands of pilgrims continue to come every year, 
at a certain season, to bathe in the waters where 
they believe Christ was baptized. The expedi- 
tion witnessed one of these occasions, and had 
their boats in readiness to prevent accidents, 
which were liable to occur while the multitudes 
were bathing. There is certainly no lack of wa- 
ter there. 

2. In Jerusalem there were anciently several 
cisterns, or pools of large size, sufficient to accom- 
modate hundreds of bathers at the same time. 
Outside, but near the city, were others of still 



THE BAPTIST CHURCH DIRECTORY. 203 

lar£A*~ capacity. These were constructed partly 
to aff?-d opportunity for the many ablutions re- 
quired by the Mosaic law, and partly to supply 
the city with water. Some of them still contain 
water, and afford admirable convenience for the 
administration of baptism. Others are in a ru- 
ined state, but distinctly show their original con- 
struction and capacity. The most of them were 
in repair, and continued to be used, for hundreds 
of yearo after Christ, as history proves. 

According to Dr. Robinson, who visited Jeru- 
salem recently, and made accurate measurement 
of these pools, there are even now most abundant 
opportunities for baptizing. His statements are 
fully corroborated by Dr. Sampson, who has 
verified them by personal observation. The pool 
of Bethesda is 360 feet long, 130 feet wide, and 
75 feet deep ; and when it was full of water was 
a considerable pond, covering more than an acre 
of ground. The pool of Siloam, 53 feet long, 
18 feet wide, and 19 feet deep, has now a depth 
of 2 or 3 feet, but can easily be increased to 
a much greater depth. The Upper Pool, 316 
feet long, 218 feet wide, 18 feet deep, and covers 
an acre and a half of ground. The Pool of 
Ilezekiah, 240 feet long, 144 wide, partly filled 
with water. The Loiver Pool of Gihon, 592 feet 
long, 260 feet wide, 40 feet deep, and covers more 



204 THE BAPTIST CHURCH DIRECTORY. 

than three-and-a-half acres. This pool is now dry, 
but as late as the time of the Crusaders was 
abundantly supplied with water, and free to the 
use of all. Several others are also found. These 
pools were all constructed with the sides gradu- 
ally sloping, so as to make a descent into their 
perfectly convenient, to any desired depth 
These statements are abundantly justified by Dr 
Barclay, missionary at Jerusalem, and the most 
competent and reliable of all authorities on this 
subject, so far as the city of Jerusalem is con- 
cerned. 

Such facts show how entirely gratuitous, and 
destitute of reason, are all objections to immer- 
sion as the primitive mode of baptism, on the 
ground of an insufficiency of water, either at the 
Jordan or in Jerusalem. And these investiga- 
tions and measurements were not made by Bap- 
tists for the purpose of establishing a theory, but 
by Pedobaptists, for the purpose of scientific and 
antiquarian research. They do, however, most 
fully vindicate the truth. 



CHAPTER III. 

THE QUESTION OF INFANT BAPTISM. 

Baptists believe that no person should be bap- 
tized, except on a profession of faith in Christ. 
Since infants are incapable of exercising or pro- 
fessing that faith, they evidently are not proper 
subjects for baptism ; and to baptize them would 
be both unauthorized and wrong. Pedobaptists, 
on the contrary, believe in and practise infant 
haptism as right and scriptural. Which are cor- 
rect? Which act according to the teachings of 
the New Testament and the practice of the 
apostles ? 

Baptists assert the following facts : 

1. That in the New Testament there is neither 
precept nor example to authorize or sanction the 
practice, nor even an allusion to the baptism of 
infants. 

2. That Christ did not command it, and neither 
the Apostles nor early Christians practised it. 

3. That it arose with, and was a part of, the 
early corruption of the Christian Church. 

4. That it is presumptuous and censurable on 



206 THE BAPTIST CHURCH DIRECTORY. 

the part of parents, sponsors, and administrators^ 
and productive of great evil to the child which 
receives it, and to the church which allows it. 

I. — "When did Infant Baptism arise? 

The first mention of it in history is made I y 
Tertullian, the beginning of the third century ; 
and he opposes it, and speaks of it as a practice 
of neither long standing nor general observ- 
ance. Bingham, before mentioned, believes it 
existed at an earlier period, which he is anxious 
to prove by vague inferences and obscure allu- 
sions. Yet this mention of it by Tertullian is the 
earliest he was able to find ; though it is certain 
he would have found it, had there been any 
earlier reference to it accessible. 

Bp. Burnett says, "There is no express pre- 
cept or rule given in the New Testament for 
the baptism of infants." 

Luther says, " It cannot be proved by the sa- 
cred Scripture that infant baptism was instituted 
by Christ, or begun by the first Christians after 
the Apostles." 

Goodwin says, " Baptism supposes regenera- 
tion sure in itself first. Bead all the Acts, still it 
is said, they believed and were baptized." 

Limborch says, " There is no instance can be 
produced from which it may indisputably be in- 



THE BAPTIST CHURCH DIRECTORY. 207 

ferred that any child was baptized by the Apos- 
tles." 

Baxter says, " I conclude that all examples of 
baptism in Scripture do mention only the admin- 
istration of it to the professors of saving faith : 
and the precepts give us no other direction." 

Ourcelleus says, the baptism of infants in the 
two first centuries after Christ was altogether un- 
known ; but in the third and fourth was allowed 
by some few. In the fifth and following ages it 
was generally received." 

Dr. Wall, the ablest defender and most learned 
advocate of infant baptism, sa} r s, " Among all the 
persons that are recorded as baptized by the 
Apostles, there is no express mention of any in- 
fants." 

Neander, perhaps the most learned and reli- 
able of all church historians, says, " Baptism was 
administered at first only to adults, as men were 
accustomed to conceive of baptism and faith as 
strictly connected." 

Hippolytus, bishop of Pontus, who wrote in the 
first half of the third century, says, " We in our 
days never defended the baptism of children, 
which in our day had only begun to be practised 
in some regions." "The baptism of infants we 
did not know." And Bunsen, his learned trans- 
lator, declares that infant baptism, in the mo- 



208 THE BAPTIST CHURCH DIRECTORY. 

dern sense, was utterly unknown in the eaily 
church, to the middle of the third century. 

Dr. Hanna says, " Scripture knows nothing of 
the baptism of infants." 

Prof. Jacobi says, " Infant baptism was estab- 
lished neither by Christ nor the Apostles." 

Similar concessions have been made by Eras- 
mus, Calvin, Vives, Taylor, Mosheim, Gieseler, 
Coleman, Meyer, De Wett, Olshausen, Lange, 
Hodge, Stuart, Woods, and others, though at the 
same time justifying the practice on other 
grounds. They are agreed that Tertullian is the 
first writer who distinctly mentions the practice, 
and that it must have arisen about that time, 
a.d. 201. Had it been much earlier, it would 
have been mentioned by some earlier writer. 

II. — From what Cause did it Arise? 

The answer to this question is plain, and should 
be satisfactory. Soon after the ascension of our 
Saviour, various heresies arose and were mingled 
with the doctrines of the Gospel, and many su- 
perstitious rites corrupted the simple ordinances 
of Christianity. In this, all scholars and histo- 
rians are agreed. Very early the notion began 
to prevail that the ordinances possessed a myste- 
rious efficac\ T , a sanctifying power, and that to 
die without receiving Baptism and the Supper, 



THE BAPTIST CHURCH DIRECTORY. 209 

was to endanger the salvation of the soul. Thus 
parents, very naturally being desirous of making 
certain the salvation of their children by every 
possible means, began to request baptism for 
them, thereby to insure their spiritual safety. 
This was at first, probably, done only in the cases 
of sick or dying children, but afterwards it be- 
came general. It was essentially the same idea 
as that which led to the practice of sprinkling for 
baptism — a false notion of the efficacy of the ordi- 
nance. No one who carefully reads the early 
history of Christianity can fail to see the correct* 
ness of this explanation. 



.CHAPTEK IV. 

THE COMMUNION QUESTION. 

There exists, between Baptists and Pedobap* 
tiets, a difference of opinion respecting the ques- 
tion of Church Communion, as to who are pro- 
perly qualified to partake of the Lord's Supper, 
and what are the scriptural qualifications. Both 
hold that baptism necessarily precedes the com- 
munion as a qualification for its privileges, and 
that baptized believers in Christ only, are to be in- 
vited to it. But what is Baptism? Pedobap- 
tists assert that persons sprinkled, poured upon, 
or immersed, are properly baptized, and there- 
fore invite such persons to the Lord's table. 
Baptists, however, declare that persons immersed 
only are baptized, and therefore invite none 
others to the Lord's table. 

This practice of Pedobaptists is called open, or 
free communion, because it embraces the diffe- 
rent denominations of evangelical Christians. 
The practice of Baptists is commonly called close, 

or restricted communion, because it restricts or 
210 



THE BAPTIST CHURCH DIRECTORY. 211 

confines the privileges of the Lord's Supper to im- 
mersed believers. These terms, however, are not 
very truthful or accurate, since loth practise a 
restricted communion, and both adopt the same 
rule, and advocate the same principles, as to the 
terms of communion ; while the real difference 
lies in their different views of what constitutes 
baptism. 

But the question of Baptism is not the only 
question. Are there other qualifications prere- 
quisite to the communion ? And if so, what are 
they? And who is to decide whether these quali- 
fications exist, whether these conditions have 
been complied with — the church or the commu- 
nicant? These questions involve the vital ele- 
ments of church structure, and of church order. 

1. — Subjects of Communion. 

Let us inquire who are entitled, and have a 
right to, the privileges of the Lord's Supper. 
May all persons, without distinction, who desire 
to do so, partake of it ? If so, that would consti- 
tute, in fact, an open, or free communion — and 
in reality, that is the only open communion. Or, 
must this privilege be restricted to regenerate per- 
sons, believers in Christ? If so, then who is to be 
the judge of their faith, whether they are regene- 
rate persons? Must the church to which they 



£12 THE BAPTIST CHURCH DIRECTORY. 

come decide this question, or may the individu- 
als themselves decide it ? 

Still more, if the privilege is to be restricted 
to believers, and none but regenerate persons 
are to be admitted, then are all believers, 
all regenerate persons, to be so admitted with- 
out any further condition or qualification ? Is 
regeneration the only test ? Or must they alsO 
be first baptized, and be found walking in godli- 
ness of life ? And who is to judge whether these 
conditions have been strictly complied with ? Is 
the church to exercise this jurisdiction and right 
of judgment, or is it to be left wholly to the pri- 
vate convictions of the individual, to decide the 
question of his own fitness ? 

II. — Open Communionists. 

The advocates of what is called open com- 
munion, are of three classes. 

1. Those who hold that baptism is a necessary 
condition of, and prerequisite to the Lord's Sup- 
per, but assert that pouring, sprinkling, and i?n- 
merging, are all, and equally, lawful and scriptu* 
ral modes of baptism ; and therefore persons bap- 
tized by either mode, and living correct Christian 
lives, are qualified subjects for the Lord's Sup- 
per. Of this class are Pedobaptists generally of 
the various denominations. 



THE BAPTIST CHURCH DIRECTOR?. 213 

2. Those who agree that baptism is a pre- 
requisite to the communion, and who believe 
that nothing but immersion is scriptural baptism, 
but who hold that the conscientious convictions 
of the individuals themselves rather than the 
judgment of the church, are to be taken as the 
rule of action. Consequently, if the individual 
believes himself to have been properly baptized, 
when he was sprinkled, and desires the commu- 
nion, he should be admitted to the table on his 
own faith in the validity of his baptism, though 
the church does not believe he has been baptized 
at all. Of this class are immersed members of 
Pedobaptist churches, and the greater part of 
Open Communion Baptists. 

3. Those who deny that baptism is a necessary 
condition of, or prerequisite to the communion, 
at all, and hold that there is no fixed order in the 
ordinances, by which Baptism must precede the 
Supper, but that the Supper may be lawfully re- 
ceived by those who have never been baptized 
m any way. Consequently, they would have the 
communion allowed to those who have believed 
in Christ, whether they have made any public 
profession of their faith, are connected with any 
church, or have been baptized, or not. Of this 
class are a part of the Open Communioi Baptists 
and a few Pedobaptists. 



214 THE BAPTIST CHURCH DIRECTORY. 

All these arguments for an open and unrestrict- 
ed communion at the Lord's Table, are unsound, 
and unreasonable, as will appear by a more care- 
ful examination of them. 

Let us examine in order the positions occu- 
pied by these three classes of open communion- 
ists. 

1st. Those who advocate a free communion, 
based 011 the validity of sprinkling and pouring 
as modes of baptism, take for granted what is to 
be proved, namely, that baptism has several 
modes, all equally scriptural. On this point the 
whole argument rests, whether baptism can be 
performed in any other way than by immersion I 
The argument for immersion as the exclusive 
mode of baptism, must determine this question. 1 

2d. Those who assert that a church in admit- 
ting persons to the communion should act on the 
personal convictions of the individual, instead of 
the settled faith and convictions of the church 
itself, and receive such as helieve themselves quar 
K/led. whether the church considers them quali- 
fied or not. 

This mode of reasoning in favor of open com- 
munion, is exposed to fatal objections. It denies 
the right of the church to judge of the fitness of 

i &e« Part Second, chap, ii. 



THE BAPTIST CHURCH DIRECTORY. 215 

candidates to receive the ordinances which it 
maintains ; it allows right of conscience, of judg- 
ment, and of action to the individual, but denies 
it to the church ; it accepts the opinions of per- 
sons, rather than the word of God, as the rule 
of action. 

But have churches a right to judge of the qua- 
lification of candidates? To say who may, and 
who may not be admitted to the ordinances of 
the Gospel ? They evidently have such a right. 
And it is their duty to exercise that right, and to 
require all who wish to enjoy the privilege, to 
comply with the conditions of the Gospel — not, 
indeed, with conditions which they have made, 
but with those which Christ has established. 

Christ has committed the ordinances to his 
churches for them to preserve in their purity, 
and to administer in strict fidelity to him ; not 
according to any laws or regulations which the 
church may create, but according to the laws and 
conditions which he has given them. If Christ 
has thrown around the ordinance of the Supper 
certain conditions as safeguards to its sanctity, it 
would be a criminal indifference to his authority 
and disobedience to his commands, to break 
down those safeguards and allow those condi- 
tions to be neglected. 

Each church must of necessity be the interpre- 



216 THE BAPTIST CHURCH DIRECTORY. 

ter of the laws of Christ, -so far as its own duties 
are concerned, just as each individual must be, 
so far as his duties are concerned. Each church 
must judge for itself what are the ordinances it 
is required to administer, and to whom they are 
to be administered. It would be preposterous to 
say, that persons outside the church, who had no 
rights in it, no authority over it, and no connec- 
tion with it, should dictate to that church and 
direct whom they should baptize and receive to 
the Lord's Supper. Or for such persons to come 
into the church and assert their right to any or all 
the privileges of the church, without invitation 
or permission, and even against the wishes and 
conscientious convictions of its members. 

Equally unreasonable would it be for any per- 
son outside the church to claim the right to its 
communion, when he had not complied with the 
conditions which that church believed the Gos- 
pel required. One might as well claim the right 
to vote in its meetings of business, or exercise 
any other privilege which belongs to its members 
alone. It would be no more unreasonable for 
one to expect to be received to "baptism, without 
being converted, simply because he thought him- 
self fit, than to expect to be received to corrvmih 
nion without being baptized, simply because he 
thought himself fit. 



THE BAPTIST CHUROR DIRECTORY. 217 

If a person can come to the communion on his 
own convictions, without the consent or against 
the conyictions of the church, he certainly can be 
received to baptism in the same way. By the 
same reasoning, he could become a member of 
the church without the church's act or consent. 
The supposition is absurd. Such a course would 
effectually break up and destroy all church order, 
and the very organization of churches. By this 
reasoning, also, all discipline would be effectu- 
ally destroyed ; since, if a church has no right to 
debar or restrain those outside from its privileges, 
it certainly has no right to debar or restrain 
those inside, even when believed to be unworthy ; 
unless, indeed, the world has more rights and pri- 
vileges in a Christian church than its own mem- 
bers. Thus, also, a member exclueted for heresy, 
disorderly walk, or vicious conduct, would only 
be dismissed into a larger liberty, since, as a 
heathen man and a publican, he could come to 
the Lord's Table on his own convictions of fitness, 
while as a member he was judged unworthy and 
denied the privilege. This whole course of rea- 
soning is contradictory, and its conclusions ab- 
surd. 

No person would expect to enjoy the privi- 
leges of membership in any social or secular soci- 
ety, until he .had complied with the conditions of 

10 



218 THE BAPTIST CHURCH DIRECTORY. 

membership. Much more strictly should the or* 
dinances of the Gospel be guarded and preserved 
from all infraction, not according to any notions, 
rules, or prejudices of men, but according to the 
word and the will of Christ. 

3d. Those who deny that baptism is at all ne- 
cessary as a preparation or qualification for the 
Lord's Table, substantially deny that the Supper 
is a memorial of Christ, but hold it only as a 
sign of Christian fellowship, do violence to Scrip- 
ture teaching, and contradict the opinions of the 
great mass of Christians in all ages. They also 
involve themselves in many difficulties by such 
an argument. 

Is baptism, therefore, pre-requisite to the 
Lord's Supper ? Must persons first be baptized 
in order to have a scriptural right to the commu- 
nion ! Does the New Testament teach this order 
and relation in the ordinances ? 

A few deny that baptism is a necessary condi- 
tion of the Supper, and that few, strange to say, 
are for the most part Baptists, who attempt to 
reach an open, or free communion, by this denial. 
Seeing the logical absurdity of attempting to 
establish an unrestricted church fellowship with 
Pedobaptists, while holding baptism to be a pre- 
requisite, they have adopted the theological ab- 
surdity of asserting that the inward washing of 



THE BAPTIST CHURCH DIRECTORY. 219 

regeneration was a sufficient, and the only neces- 
sary preparation and condition for coming to 
the Lord's Table, without being baptized at 
all. 

In answer to the views and arguments of this 
class of persons, consider the following facts : 

(a.) What are the teachings of the New Testa- 
ment on this subject ? It is very true that neither 
our Saviour nor his Apostles did, in so many 
words, declare that no unbaptized person could 
partake of the Supper. Neither did they say 
or intimate that unbaptized persons could receive 
the Supper, nor is there the most distant allusion 
to any such thing. Nor can any part of the New 
Testament, by the most liberal construction, be 
made to countenance, or give the least warrant 
to such an inference. Indeed, these conclusions 
seem to be reached only by doing violence to the 
plain and obvious scope and spirit of the inspired 
teachings. 

(5.) The example of our Saviour at the institu- 
tion of the Supper must be observed. Who sat 
down with him to eat and drink ? Whom did he 
invite to his own table ? Unbaptized persons ? 
By no means. But his select and chosen disci- 
ples, who had followed him in the regeneration, 
and were baptized into his name. To these he 
distributed the symbols of his love and sacrifice. 



220 THE BAPTIST CHURCH DIRECTORY. 

(c.) The language of Christ in the great com. 
mission, and in other similar directions and de« 
clarations, is against the supposition that unbap 
tized persons may rightfully receive the Supper. 
His command is to teach all nations, baptizing 
them ; declaring that those who believe, and are 
baptized, shall be saved. The relative order in 
which these words stand, indicate the relation 
which the acts they express sustain to each other, 
and forbid the supposition that persons can law- 
fully overstep the ordinance of baptism into the 
most sacred privileges of the church, any more 
than they can overstep repentance or faith into 
the ordinance of baptism. 

Can it be presumed that Christ would, or that 
Christian consistency could, put the Lord's Table 
before either of these injunctions ? And if put 
before " baptize," where before ? Shall it be be* 
fore " believe " also, or before " repent ?" Who 
shall determine its true position ? 

(d.) In all the New Testament history, where 
reference is made to the fellowship of saints in the 
communion of the Supper, there is not the re- 
motest allusion to the fact that any others were 
admitted to the privilege except baptized be- 
lievers. And still more, in all such cases, the 
circumstances, and the language used, are such 
as to forbid the inference that unbaptized persons 



THE BAPTISr CHURCH DIRECTORY. 221 

ever received the communion. The directions 
and instructions of the Apostles with reference to 
the observance of the Supper, the reproofs admi- 
nistered for an abuse of it, all refer and are ad- 
dressed exclusively to the members of the 
churches — baptized believers. These who be- 
lieved, and gladly received the word, were bap- 
tized; then added to the church; and then they 
continued steadfast in the Apostles' doctrine, and 
in breaking of bread, and prayer. 

(e.) The almost universal and unvarying belief 
and practice of Christian churches and denomi- 
nations, in all ages, should be regarded as evi 
dence on such a question. Both Catholic and 
Protestant Christians assert the necessity of 
baptism as a prerequisite to the Supper. 

Justin Martyr says, "This food is called by ua 
the Eucharist, of which it is not lawful for any to 
partake but such as believe the things taught by 
us to be true, and have been baptized." 

Dr. Wall says, u TSTo church ever gave the 
communion to any persons before they were bap- 
tized. Among all the absurdities that ever were 
held, none ever maintained that any person 
should partake of the communion before he was 
baptized" 

Dr. Doddridge says, " It is certain that so far 
as our knowledge of primitive antiquity reaches, 



222 THE BAPTIST CHURCH DIRECTOR?. 






no uribaptized person received the Lord's Snp* 
per." 

Dr. Dick says, " None having a right to the 
holy table but those who have been previously 
purified by the washing of water and by the 
word." 

Indeed, so unanimous and universal have been 
the opinions and practices of all Christians, in the 
past, holding baptism to be a condition of, and 
prerequisite to the communion of the Supper, 
that the contrary was scarcely thought of, until 
within a comparatively late period. The splen- 
did talent and genius of Robert Hall gave it an 
importance never before attained. He wished 
to practise free communion, and saw no other 
way of doing it. While holding that iminersion 
was the only baptism, sprinkled persons could 
not consistently be invited to the Lord's Table, 
except by denying that baptism did of necessity 
precede the Supper. He thrust aside baptism for 
the sake of reaching his Pedobaptist brethren at 
the Communion. They accepted his conclusions, 
were glad to meet him there, but utterly denied 
his premises, and said that baptism was a neces- 
sary condition of the communion. Even Mr. 
Hall saw and acknowledged the difficulties of his 
position. 

His views have obtained considerable favor 



THE BAPTIST CHURCH DIRECTORY. 223 

with English Baptists, not on account of their 
consistency or intrinsic force, but because of the 
great attraction of his reputation and ability. 
Their want of consistency, however, must pre- 
vent their gaining any general prevalence, cer- 
tainly in this country. Baptists will never 
accept such arguments, and Pedobaptists will 
reject a free communion offered on such terms 
and sustained by such reasoning. 

III. — Baptists' Communion. 

The, view which Baptists take of the Lord's 
Supper is this : that it is a symbolic ordinance, 
designed to set forth and teach great practical 
and fundamental doctrines in the Gospel eco- 
nomy ; that it is an ordinance of commemoration, 
observed, not as a test of Christian fellowship, 
but in remembrance of Christ ; that the church 
has both the right and is in duty bound to judge 
of the fitness of candidates to partake of it, 
strictly guarding its sanctity from all unlawful 
intrusion ; and that baptism — that is, immersion, 
in the name of the Father, Son, and Holy Spirit, 
on a profession of faith in Christ — is prerequisite 
to it. 

Baptism, though it must necessarily precede 
the Supper, is not, however, the only condition on 
which the privileges of the communion depend 



224 THE BAPTIST CHURCH DIRECTORY. 

What, then, are these conditions or prerequisites 
to the communion? They are three: 1. Conver- 
sion; 2. Baptism; 3. A godly life. A church 
is not at liberty to require less nor more of any 
Dne than this. 

1. Conversion. — No person has any right to, 
nor can be a suitable subject for the privileges 
of the communion, unless he is truly regenerated 
by the Spirit of God, having exercised a saving 
faith in Christ. Even though he may have been 
baptized, and may be living an upright life, 
without regeneration he cannot be a spiritual 
member of Christ, and consequently not a lit 
member of his church. 

2. Baptism. — By this ordinance a Christian 
disciple is transferred from the world and initi- 
ated into the church. As the Supper is an 
ordinance within the church, the individual must 
pass through this door of baptism to reach it. 
By the regenerating work of the Spirit on the 
heart, one becomes a member of Christ's spiritual 
body, so by a confession and a symbolic repre- 
sentation of that inward work in the ordinance 
of baptism, he becomes a member of the visible 
church. Without scriptural baptism, therefore, 
one cannot properly be a member of the church, 
nor entitled to the communion. 

3. A godly life. — A person may have been 



THE BAPTIST CHURCH DIRECTORY. 225 

truly converted and seripturally baptized, and 
yet, if he has imbibed dangerous heresies, or if 
he be living in the practice of grievous sins, or 
otherwise walking disorderly, so as to be a 
reproach to his profession and an injury to the 
cause of Gospel truth, he i3 not a fit subject for 
the sacred privileges of the Lord's Supper. His 
walk and conversation must be such as become 
godliness, and as will not dishonor the Gospel he 
professes to obey. 

It is, therefore, abundantly evident that the 
ordinance of the Supper is, in the strictest sense, 
a church ordinance ; that is, to be administered 
within the church, and to those within the church. 
The church is also to judge of the qualifications 
of those who wish to receive it, and to decide 
who has, and who has not complied with the 
Gospel conditions. 

This statement of the three prerequisites to 
communion sufficiently explains the three follow- 
ing facts. 

(a.) The reason why Baptists do not invite 
Pedobaptists to their communion, is because 
such persons have not been baptized. And even 
though they say and think they have been bap- 
tized, yet the church with which they may desire 
to commune must judge of that question in the 
case of all who propose to partake with them. 
10* 



226 THE BAPTIST CHURCH DIRECTORY. 

Persons only sprinkled, or poured upon, are not 
scripturally baptized, and therefore cannot con- 
sistently be invited to the Supper in a church 
where nothing but immersion is believed to bo 
baptism. 

(5.) The reason why Baptists do not feel at 
liberty to commune with Pedobaptists is the 
same, viz. : they do not consider such persons as 
baptized at all. They would be giving their 
example and influence to sanction and support 
what they believe to be an error, should they 
commune with such, however pious and godly in 
other respects they might be. 

(c.) The reason why Baptist churches do not 
invite immersed members of Pedobaptist churches 
to their communion is, because such persons, 
though they have been scripturally baptized, 
yet, by continuing in a church which practises 
sprinkling for baptism, thus putting a human 
device in place of an ordinance of Christ, they 
are thereby walking disorderly as to Gospel 
truth and Gospel ordinances, and are not entitled 
to the privilege of the Supper. This is the 
more obvious, because such persons believe that 
sprinkling is not scriptural baptism, inasmuch 
as they would not receive it for baptism, but 
were immersed. By continuing their member* 
6hip in such a church, therefore, they are sup- 



THE BAPTIST CHUECH DIRECTORY. 227 

porting what they themselves believe and confess 
to be an error. For this reason, Baptists do 
properly refuse them an invitation to the Lord's 
Table. 



IY. — Pedobaptist Communion. 

Pedobaptist churches believe in, and piac- 
tise close communion as really, though not to 
the same extent, as do the Baptists. And all 
such churches admit, and profess to be governed 
by the same rules and principles, as to the 
terms and subjects of communion, as do Baptist 
churches themselves ; the same as are set forth 
above. The real difference is in their views 
of baptism. 

These churches, whether they be Congrega- 
tionalists, Episcopalian, Methodist, Presbyterian, 
or of any other evangelical denomination, agree 
entirely with the Baptists, that persons must 
receive baptism before being admitted to the 
Supper. Nor will they allow any, though they 
be their dearest friends, and acknowledged to 
be truly regenerate and living godly lives, to 
come to the communion until they have been 
baptized, as they— that is, the cliurcli, not the 

individual understand baptism, either by 

sprinkling, pouring, or dipping. All others 



223 THE BAPTIST CHURCH DIRECTORF. 

they exclude from the Lord's Table, thereby 
practising close communion. 

Now, for the communion to be really open, the 
church must impose no conditions, must require 
no qualifications, but leave it entirely to the 
choice of the individual, to partake or not, as he 
may please, and according as his personal wish, 
or sense of propriety, may dictate. The moment 
a church says, the person must be baptized, or 
converted even, or must comply with any other 
condition, that moment it restricts the commu- 
nion to a specific class, shutting out aJ others, 
and of necessity it becomes a restricted, or close 
communion. This result is inevitable. 

All churches that -claim the right to judge of 
the fitness of persons who receive the Supper, 
and admit only those who have complied with 
certain conditions as prerequisites, excluding all 
others, are truly and properly close communion. 
And those only are truly and properly open com- 
munion, which allow all persons to be judges, 
each in his own case, of his fitness for the ordi- 
nance, and to receive it if he desires to do so. 

Baptists and Pedobaptists agree as to the rela- 
tions of the ordinances, and as to the terms of 
communion, but differ as to what baptism is ; or 
rather, as to how it is to be administered. Bap- 
tists assert that dipping is its only mode, while 






THE BAPTIST CHURCH DIRECTORY. 229 

Pedobaptists declare that it may properly be ad- 
ministered by dipping, pouring, or sprinkling. 
They all agree that baptism is a prerequisite to 
the communion ; consequently, that no person, 
however good and holy, has a right to the latter 
until he has received the former. They all agree 
further, that the church which spreads the Sup- 
per, is to judge whether those who desire to 
come to it are qualified, by having complied 
with the conditions. 

It is true, Baptists carry their close commu- 
nion one step further than Pedobaptists do, by 
excluding them from the Supper, as they exclude 
others, but for the same reason, and by the same 
rule. The difference between them consists in 
their different views of what constitutes baptism. 
Pedobaptists are therefore most unreasonable, 
who say they do not object to Baptists' views 
of baptism, but dislike their close communion ; 
whereas, the real difficulty is with baptism. If 
their views of baptism are correct, their close 
communion follows of necessity, even according 
to the reasoning and practice of Pedobaptists 
themselves. All follow the same rule as to the 
Supper. They should, therefore, first prove that 
immersion is not the only mode of baptism taught 
in the New Testament, or cease their objection 
to close communion as practised by Baptists. 



230 THE BAPTIST CHURCH DIRECTORY. 

It must not be overlooked, also, that in cue 
direction, Pedobaptists carry their practice of 
close communion much further than the Baptists 
do ; inasmuch as they exclude from the Lord's 
Table a large class of their own members, viz., 
baptized children, not allowing them communion, 
though they be members. Baptists do not deny 
the Supper to their own members, in good stand- 
ing. If children are suitable subjects for bap- 
tism, it seems most unreasonable to exclude them 
from the communion, 

V. — Objections Answered. 

Various objections are urged by Pedobap- 
tists against the views and practices of Baptists 
respecting the- Communion. 

1. Baptists are sometimes asked by Pedobap- 
tists, " Why do you not invite us to your com- 
munion ? Is it because you do not consider us 
Christians ?" 

To this, the simple answer is, Because you haT i 
not been baptized. And Baptists might inquire 
in return, Why do you not invite to your com- 
munion persons converted but not baptized ? 
Are they not Christians ? If Christ has received 
them, why do you reject them ? 

2. Again it is said, " Baptism is not a saving 



THE BAPTIST CHURCH DIRECTORY. 231 

ordinance ; why, then, make it a test of commu- 
nion ?" 

To this the answer is, Why do you make bap- 
tism a test of communion, by refusing to com- 
mune with those whom you say have not been 
baptized ? But, shall we refuse to obey Christ 
unless it be in something which we consider sav- 
ing ? Shall we disregard plain positive com- 
mands, because we dislike them ? Baptists do 
not practise immersion because it is saving, 
but because it is commanded. They do not bap- 
tize candidates to save them ; but to show that 
they are already saved ; that is, in a state of grace 
or salvation. Those who recognize Christ as 
their only lawgiver in matters of religion, should 
not presume to question the propriety, or decide 
as to the importance of his commands. Their 
duty is to obey. 

3. Or the objection may be urged in this form, 
" You make too much of baptism ; you make it 
a saving ordinance." 

To this objection, this is the reply : We do not 
make it a saving ordinance, because we will not 
administer it to persons until after they have 
exercised a saving faith in Christ. They are, 
therefore, saved before we will baptize them. 
You are the ones who make baptism a saving 
ordinance, by administering it to unconscious 



232 THE BAPTIST CHURCH DIRECTOR*. 

infants before they can exercise repentance or a 
saving faith, believing that in some mysterious 
way their salvation is more probable, than if not 
baptized, and consequently believing that bap- 
tism has a sanctifying, or a saving efficacy, on 
those to whom it is administered. 

4. It is also said, " We invite you to our com- 
rnunion ; why do you not show the same liberal 
and generous spirit ?" 

To which they reply, You can well afford to 
invite us, and do no violence to your conscience, 
because you believe that our baptism is scrip- 
tural and valid. But since we do not believe 
that your baptism is either scriptural or valid, 
we cannot invite you to the Lord's Table without 
doing what we believe to be contrary to the Gos- 
pel, thereby violating our consciences. 

5. Some urge this objection, u It is the Lord's 
Table, why, therefore, do you exclude any of the 
Lord's people ?" 

A sufficient answer is to say, It is the Lord's 
Table, therefore we have no discretion in the case. 
We have no right to do less or more than he has 
commanded. If it were our table, we might in- 
vite all. But we must not love our brethren bet- 
ter than we love Christ. We must not be so 
anxious to please and commune with the disci- 
ples, as to disobey the Master for the sake of do 



THE BAPTIST CHURCH DIRECTORY. 233 

ing it. Because it is the Lord's Table, we cannot 
go beyond his instructions. We must be guided 
not by sympathies for our brethren, but by love 
for our Lord : that love which obeys. 

6. Sometimes it is said, " If the Lord has re- 
ceived us, why should not you ?" 

This supposes that all whom the Lord receives 
to a spiritual fellowship with himself, in the for- 
giveness of sins, the church ought to receive to 
its communion. If this be so, then ought Pedo- 
baptists to receive unbaptized converts to their 
communion. JBut this is an error. The Lord 
receives children dying in unconscious infancy ; 
but that is no reason why the church should ad- 
minister the Supper to such. 

7. Again, this objection is urged, " We hope 
to commune together in heaven, ought we not, 
therefore, to commune together on earth ?" 

This, like most other similar objections, is pro- 
bably made more for the sake of objecting than 
because it has any force against what is called 
" close communion." It is based on a misconcep- 
tion of the true nature of Christ's temporal king- 
dom, and the distinction between the earthly and 
the heavenly states of the church. It supposes 
that we should invite to the Lord's Table all witl 
whom we hope to commune in heaven. If this 
be true, then Pcdobaptists are doing wrong as 



234 THE BAPTIST CHUKCH DIRECTORY. 

well as Baptists. But this, also, is an error. We 
all hope to meet many from among papists, here- 
tics, and perhaps heathen, many even who are 
now unconverted, in heaven. But is that any 
reason why we should invite them to the fellow- 
ship of the church now ? Certainly not. Christ 
has given his church laws, regulations, offices, 
and ordinances, to fit it for its work, and meet 
the conditions of its earthly state, none of which 
will be had or needed in the heavenly state. 

8. Baptists are sometimes accused of being 
" bigoted," " unkind," " sectarian," " thinking 
themselves better than others," " opposed to 
Christian union," because they practise a re- 
stricted communion. 

The same charge might be brought with equal 
force against Pedobaptists, since they also prac- 
tise a restricted communion. But how can 
these charges be made against those who are 
simply and only attempting to do what they con- 
scientiously believe the law of Christ requires 
them to do? If they are mistaken, show then- 
their error. They have no love for, nor profit in 
close communion, aside from their desire to obey 
Christ. They believe and practise it under great 
temporal disadvantages, bearing the censures of 
their brethren on account of it. Their only at- 
tachment to it or interest in it, arises from the 



THE BxiPTIST CHURCH DIRECTORY. 235 

fact that they believe it to be according to the 
will and the word of Christ, and they desire to be 
found obeying the divine requisition. Prove to 
them that sprinkling is enjoined in the New 
Testament, for baptism, or that wibaptized per- 
sons should be admitted to the Lord's Supper, 
and they will abandon restricted communion. 
Until this is done, all unkind censures, for doing 
what they believe to be right, appear very much 
as if those who make them, have a secret con- 
viction that they themselves are the ones in error, 
which unpleasant conviction they w T ish to hide 
by objecting to others. 

Let every one who professes to love Christ, 
endeavor to maintain a spirit of humility and 
meekness, being gentle and kind to all, never 
accusing, ever forgiving; by careful study of 
God's word, and prayer for the illumination of 
the Holy Spirit, seeking to know what the Divine 
Truth teaches, and what the will of God is, and 
allowing no human influence to prevent a strict 
obedience to God's word, in all things. 



CHAPTER V. 

THE QUESTION OF OHUBOH OFFICERS. 

How many orders of officers ought a ehmeli 
to have, according to the teachings of the Now 
Testament and the practice of the Apostles and 

early Christians i 

Baptists, and Borne other denominations of 
Christians, say there are, and ought to be two 
only. These two are pastors and deacons* But 
some denominations say there ought to be three 
orders in the ministry, and the Romish Church 
lias carried the number up to ton or twelve. 

In the Xew Testament the word bishop^ or 
pastor^ and presbyter^ or elder } imply the same 
office, and are frequently applied to the same 
^dividual. 1 The bishop was the jh^to/', or oirr- 
oeer of the church. The deacons were chosen 
to attend rather to the temporal affairs of the 
church, and thereby allow the pastor, or bishop, 
to devote himself more exclusively to its spiritual 
interests. 

Nkandkr says, the word presbyter y or efder% 

1 See First Part, chap, ii. :uul vii. 



THE BAPTIST CUURCH DIRECTORY. 237 

indicated rather the dignity of the office, since 
presbyters among the Jews were "usually aged 
and venerable men, while bishop or episcopos 
designated the nature of their work, as overseers, 
or pastors of the churches. The former title was 
used by Jewish Christians, as a name familiar in 
the synagogue, while the latter was chiefly used 
by the Greek and other Gentile converts, as 
more familiar and expressive to them. 

The bishops, presbyters, pastors, or by what- 
ever other name they might be called, were equal 
in authority and the dignity of their office. 
There was no high order of the clergy, placed 
over other and lower orders, as is now seen in 
some churches. But in process of time, as young 
or feeble churches grew up near, or arose out of 
those older and stronger, gradually the pastors of 
the older and stronger ones, secured an ascend- 
ency over the feebler; and the older churches 
themselves obtained a controlling power over 
the younger. Thus arose the rule of the metro- 
politan over the provincial churches, and the 
higher clergy over the lower, and the multiplica- 
tion of orders in the ministry. 

This departure from apostolic practice was 
natural, though not scriptural, is easily traced in 
history, and generally conceded by scholars and 
historians. 



238 Tin: BAPTIST OHURGH DIRECTORY, 

In the Epistles of Paul, the titles presbyter or 
elder, and episoopos or bishop, are used inter- 
changeably, and often addressed to the same indi- 
vidual, and the qualifications and duties of both 
are the same. This goes to prove that they were 
one and the same office and officer. Pastors and 
deacons are therefore the only scriptural officers 
in a Gospel church. With these views en- 
tirely agree many eminent Christian writers, 
both ancient and modern, a groat part of whom 
are stauneh prelatists themselvi*, as Bernaldus, 
Isidorus, Theodoret, Chryso«tou\ JVome, Whit- 
taker, and Feher. 



CHAPTER VI. 
THE QUESTION OF OHUROB GOVERNMENT. 

What is the true scriptural form of church 
government?* How ought churches to be go- 
verned, and by whom should their affairs be ad- 
ministered ? 

There are three principal forms of church go- 
vernment practised. 1. The prelatical ; where 
the governing power resides in prelates, or 
bishops, as in the Romish, Greek, English, and 
some other churches. 2. The presbyterian ; 
where the governing power resides in presby- 
teries and synods, as in the Scotch Kirk, the Lu- 
theran, and the various Presbyterian churches. 
?. The independent / where the governing power 
esides in the members of each individual 
jhurch, as the Baptists, Congregationalists, and 
some others. Which of these best accords with 
the understood constitution and government of 
the apostolic churches? 

Each Baptist church is distinct from, and indo 

1 See First Part, chap. vi. 

280 



12-iO THE BAPTIST CHURCH DIRECTORY. 

pendent of all others, having no ecclesiastical 
connection with any, though maintaining a 
friendly Christian intercourse with all. The 
government is administered by the body of the 
members, where no one possesses a preeminence, 
but each enjoys an equality of rights. This, 
they assert, is according to the Gospel idea, and 
the practice of the primitive churches, and the 
teachings of the New Testament. 

To confirm this view, it will be found that the 
Apostles regarded and treated the churches as 
independent bodies. They directed their epistles 
to the churches as such, and addressed the mem- 
bers as equals among themselves. They reported 
their own doings to the churches, and enjoined 
upon them the duty of discipline. They also 
recognized the right of the churches to elect 
their own officers. 

Mosheim declares : " The power of enacting 
laws, of appointing teachers and ministers, and 
of determining controversies, was lodged in the 
people at large.'' 

Neandkk says : u The churches were taught 
to govern themselves. The brethren chose their 
own officers from among themselves." With 
these views agree many other able scholars and 
historians. 

Mosheim describes the primitive church thus: 



THE BAPTIST CHURCH DIRECTORY. 241 

" Eacli independent church, which had a bishop 
or presbyter of its own, assumed to itself the 
forms and rights of a little republic, or common- 
wealth." Dr. Barrows, Dr. Burton, Archbishop 
Whately, with other prelatists, agree in this 
(♦pinion, as likewise do nearly all reliable author- 
ities on the history and constitution of the primi- 
tive church. 

In this respect, therefore, Baptist churches 
are unquestionably founded on the apos-tclin 
modeL 



12 



CHAPTER VII. 

BAPTIST HISTORY. 

The question is often asked by persons not 
acquainted with Baptist history, MVhere did 
the Baptists originate?" " How old are they?" 
" Who were their founders?" Really it is not so 
important to know when, or how a denomination 
originated, as to know whether they believe and 
practise according to the Gospel. All that is 
old is not true; nor is it any evidence that a 
church is scriptural because it has antiquity to 
boast. A glance at Baptist history may not be 
unprofitable, however. 

1. Early Sects. 

It is conceded by all who are at all familiar 
with history, that from the days of the Apostles 
to the present time, there have existed com- 
panies, congregations, and sects of Christians, 
separate from the prevailing state churches. As 
soon as such prevailing churches fell into errors, 
became proud, corrupt and worldly, departing 



THE BAPTIST CHURCH DIRECTORY. 243 

from the simplicity and spirituality of the Gospel, 
then such as continued spiritual and godly sepa- 
rated themselves from the multitude, worshipped 
by themselves, and served God according to the 
dictates of their own consciences. They main- 
tained the doctrines and ordinances of Christ as 
he had delivered them to his disciples, and were 
his true and faithful witnesses. 

During all the world's dark ages, since the 
kingdom of Christ appeared, these sects and 
companies are admitted to have existed. They 
have been called by many names, and have 
differed somewhat among themselves in different 
ages and in different countries. By the prevail- 
ing churches from whom they were separated, 
they have been called heretics, have been de- 
famed, and persecuted perpetually. Thousands 
on thousands of them have been put to death by 
the most painful tortures, while those spared to 
live have been afflicted by unequalled cruelties. 
Emperors, kings, and rulers, popes, priests, and 
bishops, senates, synods, and councils, have per- 
secuted them with every device which malice 
could invent or power execute, to waste, blot 
out, and exterminate them from the earth. 

They were the few among the many, the weak 
oppressed by the strong ; with none to plead their 
cause or to defend their rights, they could do 



2Jri THE BArTIST CHUFwCH DIRECTORY. 

nothing but suffer. Though calumniated bj 
their enemies, who accused them of every crime, 
and charged them with every enormity, they 
were the purest and the best of the ages and the 
countries in which they lived, and maintained 
the ordinances- and doctrines of the Gospel 
nearly in their primitive purity. Many of them 
had separated themselves from the prevailing 
churches to find a purer worship elsewhere, 
while the greater part had never been connected 
with the Romish hierarchy. 

Like some rivulet which pursues its way from 
the mountains to the sea, parallel to, but never 
mingling with the broad and turbulent stream, 
these people have come down from the first ages 
of Christianity, preserving and transmitting to 
posterity the purest forms of practical godliness 
and Gospel faith known to history during those 
long-succeeding centuries of darkness and cor- 
ruption. The reproaches and persecutions they 
suffered were because they bore testimony 
against the errors and crimes that were practised 
in the name of religion. ZSTo doubt they had some 
faults, and maintained some errors; but these 
were fewer by far than those of their enemies. 

During the two first centuries, Messalians, 
Euchites, llontanists, were the names by which 
eorae of these sects were known. 



THE BAPTIST CHURCH DIRECTORY. 245 

In the third, fourth, and fifth centuries, the 
Novatians arose, and became exceedingly nume- 
rous, spreading throughout the Roman empire, 
notwithstanding the persecutions practised upon 
them by their enemies. 

Then came, in the fourth century, also the 
Donatists, who multiplied rapidly, spread far 
and wide, and continued long to exist. 

In the seventh century the Paulicians began 
to attract public attention, and long continued, 
with others, the objects of hatred and persecu- 
tion by the Romish church. 

All these professed to hold the New Testament 
as the only rule of faith and practice, and to live 
by its teachings. They held that none ought to 
be received to membership in the churches, ex- 
cept persons truly regenerated. They rebaptized 
those received among them from the Romish 
Church, and for doing so were called Anabaptists. 
They rejected infant baptism, as Mosheim, Allix, 
Robinson, and other historians assert. They 
baptized by immersion, as did all professing 
Christians during those ages. 1 Robinson, the 
historian, calls them " Trinitarian Baptists." 
The "Paulicians became exceedingly numerous, 
and were so cruelly persecuted that the empress 

* See Part Secon sj, chap. il. 4, 5. 



246 THE BAPTIST CHURCH DIRECTORY. 

Theodora is said to have caused not less than ons 
hundred thousand to be put to death, having 
first confiscated their property. 

About the close of the tenth century came into 
notice the Paterines, who probably were sub- 
stantially the same people as those previously 
existing under other names. These also rejected 
infant baptism, protested against the corruptions 
of the Romish Church, and, in consequence, 
experienced severe and long-continued persecu- 
tion from it. 

In the eleventh and following centuries, these 
sects took new names, and attracted new 
attention through Europe. They were called, 
"Waldcsses, Albigenses, Vaudois, Cathari, Poor 
Men of Lyons.. They became very numerous, 
and lor centuries continued to multiply, and to 
Buffer persecution. 

All these ancient sects, though not known by 
the name of Baptists, did hold the prevailing 
opinions which now characterize the Baptists. 
As, for instance, they asserted the rights of faith 
and conscience ; rejecting the authority of popes, 
and the interference of princes in matters of 
religion ; they denied infant baptism ; they bap- 
tized by dipping ; they declared the Bible to be 
Lhe only rule of faith and practice in matters of 
religion; and admitted none to their churches 



THE BAPTIST CHURCH DIRECTORY. 247 

except regenerated and godly persons. They 
differed somewhat among themselves in different 
countries and in different times, which was natu 
ral, as they had no general ecclesiastical organ- 
ization, but existed in independent churches and 
communities, constantly harassed, persecuted^ 
and scattered by their enemies. 

From the apostolic age to the Reformation 
these people were the purest and the best the 
world had to boast. They were the true church 
and people of God. At the time of the Reforma- 
tion, under Luther, these sects, to a great degree, 
fraternized with, and were lost in the multitudes 
of the reformers. Those that continued a sepa- 
rate existence, as the Waldenses of Piedmont, 
abandoned dipping, adopted infant baptism, and 
took the general forms of faith and worship 
adopted by Protestant Pedobaptists. 

2. Dutch Baptists. 
The Baptists of Holland are acknowledged by 
historians to have had their origin at a very re- 
mote period. Mosheim says: "The true origin 
of that sect which acquired the name of Anabap- 
tists, is hid in the remote depths of antiquity \ 
and is consequently extremely difficult to be 
ascertained." l Zuingle, the Swiss reformer, con- 

1 Maclain's translation, edition 1811. 



248 THE BAPTIST CHURCH DIRECTORY. 

temporary with Luther, says : " The institution of 
Anabaptism is no novelty, but for thirteen hun 
dred years has caused great disturbance in the 
church." If it had existed 1,300 years before 
Zuingle, it must have gone back to within two 
hundred years of Christ, to say the least. 

Dr. Dermont, chaplain to the King of Hol- 
land, and Dr. Ypeij, theological professor at 
Groningen, received, a few years since, a royal 
commission to prepare a history of the Reformed 
Dutch Church. That history contains the follow- 
ing manly, generous, and truthful testimony 
touching the Dutch Baptists: "We have now 
seen that the Baptists, who were formerly called 
Anabaptists, and in later times Mennonites, were 
the original Waldenses, and have long in the his- 
tory of the church received the honor of that 
origin. On this account the Baptists may be 
considered the only Christian community which 
has stood since the apostles, and as a Christian 
society, which has preserved pure the doctrines of 
the Gospel through all ages" 

This is earnest and reliable testimony from 
those who are not Baptists, and who have no 
personal sympathy with the Baptists, but who 
speak frankly the truths which history has re* 
corded. 



THE BAPTIST CHURCH DIRECTORY. 249 

3. Welsh Baptists. 

The Welsh Baptists claim their origin direct 
from the Apostles, and urge in favor of the claim 
reasons so cogent as have never been disproved. 
When Austin, the Romish monk, visited Wales 
about the close of the sixth century, he found a 
community of more than two thousand Christians 
living quietly in the mountains, who discarded 
the authority of the Romish Church. Austin 
labored to bring them to what he considered the 
true faith. They refused all his overtures. 
Yielding things in general, he reduced his de- 
mand to three things in particular, namely, First, 
that they should observe Easter in due form, 
as ordered by the church. Second, That they 
should give Christendom, or baptism, to their 
children. Third, That they should preach to 
the English the word of God, as formerly di- 
rected. 

This demand upon them proves that thoy 
neither observed the Romish ordinance of Easter, 
nor baptized their children. Nor would they 
submit to this final demand ; whereupon Austin 
threatened them with war and wretchedness. 
Not long after, Wales was invaded by the Sax- 
ons, and many of these Christians cruelly mur- 
dered — as was believed — at the instigation of tin 
exacting and bigoted Austin. 
11* 



250 THE BAPTIS1 CHURCH DIRECTORY. 

4. English Baptists. 

In England, from the twelfth to the seventeenth 
century, many Baptists suffered cruel persecu- 
tions and death, by burning, drowning, behead- 
ing, with many inhuman tortures, because they 
worshipped God according to the dictates of His 
word and their own consciences, and refused to 
submit their faith to the dictates of popes and 
kings. 

In 1538, royal edicts were issued against them, 
and several were burnt in Smithfield. Brandt 
writes that, " In the year 1538, thirty-one Bap- 
tists that fled from England, were put to death 
at Deft, in Holland ; the men were beheaded, 
and the women drowned." Bishop Latimer de- 
clares, that " Baptists were burned in different 
parts of the kingdom, and went to death with 
good integrity," during the time of Edward VI. 
Under the rule of the Popish Mary, they suffered, 
perhaps, no more than under that of the Protest- 
ant Elizabeth : for during the reign of the latter, 
a congregation of Baptists being discovered in 
London, some were banished, twenty-seven im- 
prisoned, and two burnt at Smithfield. In 1639, 
Bailey wrote, that "under the shadow of inde- 
pendency, they have lifted up their heads, and 
increased their numbers above all sects in the 



THE BAPTIST CHURCH DIRECTORY. 251 

land. They have forty-six churches in and 
about London. They are a people very fond of 
religious liberty, and very unwilling to be 
brought under bondage of the judgment of any 
other." 

5. American Baptists. 

The history of American Baptists goes back 
somewhat more than two hundred years. At 
what time they first came to the country it is 
Impossible to say. The first church was organ- 
ized at Providence, R. L, under the care of Roger 
Williams, 1639. Mr. Williams was born in 
Wales in 1598, educated at Oxford, England 
and in 1630 came to America, and was minister 
of the Puritan Church at Salem, Mass. But 
soon after, having adopted Baptist sentiments, he 
was banished and driven out of Massachusetts. 
After having endured many and severe suffer- 
ings in consequence, he settled at Providence, 
with a few followers of like faith, laid the foun- 
dations of that city, and having procured a char- 
ter for the new colony, became the founder of 
Rhode Island, calling both the State and city 
Providence, in recognition of the divine guid- 
ance and protection which he had experienced. 

Mr. Williams was the first governor of the 
colony, as well as first pastor of the church. Ho 



252 THE BAPTIST CHURCH DIRECTORY. 

gave free toleration in matters of religious faith 
and practice to all who chose to settle with him. 
Thus he became the first ruler, and Rhode 
Island the first State which offered entire 
liberty to every person to worship God accord- 
ing to their own choice, without interference 
from the civil authority. As there was no Bap- 
tist minister in the colony, now accessible, Mr. 
Williams was immersed by one of his associates, 
a layman, when he in turn baptized his associ- 
ates, and organized a church 1639. On account 
of the toleration granted to all, other Baptists, 
who suffered much elsewhere, collected at Pro- 
vidence, and at an early period spread through 
the colony. 

The next church formed was in Newport, in 
1644. There is, however, a considerable contro- 
versy as to whether the present first church in 
Providence, or the first church in Newport, is 
the older. Priority is claimed by both. 

Several of the churches formed next in order 
of time were as follows : second church, New- 
port, E.I., 1656 ; first, Swansea, Mass., 1663 ; 
first, Boston, 1665; church, North Kingston, R.L, 
1665 ; Seventh-day church, Newport, 1671 ; 
church, South Kingston, B.I., 16S0 ; church, Ti- 
verton, R.L, 16S5 ; church, Middletown, N. J., 
16S3 ; church, Dublin, Pa., 1689 ; church, Pis- 



THE BAPTIST CHURCH DIRECTORY. 25? 

cataway, N". J., 1689 ; church, Charleston, S.O., 
1690 ; church, Cohansey, N. J., 1691 ; second 
church, Swansea, 1693 ; church, Philadelphia, 
Pa., 1698 ; church, Welsh Tract, Del., 1701 : 
church, Groton, Ot, 1705 ; church, Smithfield, 
E.I., 1706 ; Seventh-day church, Piscataway, 
1707 ; church, Hopkinton, RL, 1708. 

In the common course of emigration, and the 
usual changes of society, the sentiments of the 
Baptists spread and their churches multiplied. 
In 1768, there were, according to Edward's Ta- 
bles, 137 churches in America. In 1790, accord- 
ing to Asplund's Register, there were 872 
churches ; 722 ordained and 419 unordained min- 
isters ; with 64,975 church members. In 1812, 
according to Benedict's History, the number of 
churches was 2,633 ; ordained ministers, 2,142 ; 
associations, 111 ; and 204,185 church members. 
In 1836, according to Allen's Triennial Register, 
there were 372 associations ; 7,299 churches ; 
4,075 ordained and 966 licensed ministers; 
517,523 church members, including the small de- 
nominations of Seventh-day, Six Principle, and 
Free-will Baptists. 1 



1 Much of the above information and statistics has been obtained front 
Benedict's History of the Baptists, in which may be found a vast amount of 
facts and history relating to the Baptists, both American and foreign, an* 
cient and modern. 



254: THE BAPTIST CHURCH DIRECTORY. 

It has been by Bome supposed, that all tfi« 
Baptist churches in the United States originated 
in, and grew out of, that which Roger Wil- 
liams founded. This is a great mistake. Other 
churches grew up in rapid succession around it, 
but having no connection with it ; being com- 
posed either of immigrants from Europe, or of 
converts gathered on the ground. 

It is estimated that one quarter of the popula- 
tion of the United States is connected with the 
Baptist denomination ; nearly one quarter with 
the Methodists ; the remainder being divided 
among the various other denominations. The 
Baptists represent a large amount of wealth, but 
not so much in proportion to their numbers as 
several of the other denominations. 

The subjoined Table is taken from the Baptist 
Almanac, published by the American Baptist 
Publication Society, for 1859, which gives the 
statistics for each State, for the United States, 
and for North America, together with those of 
the several smaller Baptist denominations. It 
must be remembered, however, that these esti- 
mates fall considerably below the truth, since 
there are many churches not connected with the 
Associations, as well as many of the associated 
churches, from which no reports are obtained. 



THE BAPTIST CHURCH DIRECTORY. 



255 



REGULAR BAPTISTS IN NORTH AMERICA. 



STATES. 



Alabama 

Arkansas 

California 

Connecticut 

Delaware 

District of Columbia. 

Florida 

Georgia 

Illinois 

Indiana 

Indian Territory 

Iowa 

Kansas . 



Kentucky 

Louisiana 

Maine 

Maryland 

Massachusetts 

Michigan 

Minnesota 

Mississippi 

Missouri 

Nebraska 

New Hampshire 

New Jersey 

New York 

North Carolina 

Ohio 

Oregon 

Pennsylvania 

Rhode Island 

South Carolina 

Tennessee 

Texas 

Vermont 

Virginia 

Wisconsin 

German and Dutch Ch. in the U.S. 

Swedish Churches in the U. S 

Welsh Churches in the U. S 



Total in the United States. 



Nova Scotia 

New Brunswick 

Canada 

West India Islands". . 



807 
301 

53 
119 
3 
5 
112 
996 
496 
495 

45 
230 

30 
845 
212 
277 

31 
26S 
207 

70 

596 

713 

9 

93 
120 
839 
692 
504 

31 
335 

51 
469 
603 
450 
110 
761 
183 

45 

13 

34 



12,371 



o2 



415 

145 

52 

117 

4 
8 

57 
5S6 
336 
256 

40 
159 

15 
372 
109 
183 

30 
2S9 
165 

50 

305 

401 

5 

78 
135 
734 
37-1 
370 

10 
288 

61 
2S5 
3S6 
258 

95 
412 
123 

33 

11 

20 



7,837 



135 70 

1181 65 

227; 100 

200 150 



Total in North America. 593! 13,046 8,221 



73 

22 

9 

13 

"*5 
12 

177 
57 

45 

"*34 
1 

37 



15 

4 

"45 

40 

1 

6 

19 

110 

65 

62 

15 

4S 

5 

11 

50 

20 



1,115 

10 
13 
20 
40 



|i 



n 



5,042 

1,204 

300 

439 

13 

50 

641 

5,481 

2,183 

2,179 

400 

1,173 

24 

5,136 

864 

703 

198 

1,204 

72S 

215 

3,362 

2,673 

10 

166 

891 

4,474 

5,245 

2,562 

15 

2,530 

1,3S9 

4,856 

3,727 

2,40S 

414 

7,840 

095 

241 

150 

250 



72,080 

1,539 
460 

1,232 
1,800 



,203 77,111 



60,231 
10,974 

1,822 

18,273 

426 

1,069 

5,216 
84,022 
30,501 
2S,033 

4,300 
10,804 
537 
81.262 
10,331 
21,330 

4,143 
86,518 
12,563 

1,900 

41,482 

42.080 

127 

8.359 
16,911 
92,873 
59,778 
31,819 
853 
37,278 

9,015 
61,965 
46,397 
18,727 

8,097 
107,203 

8,794 

2,357 
551 

1,400 



1,020,442 



1,091,167 



* Estimated. 



256 



TUB HAVTIST CHURCH DIRECTORY. 



OTHER DENOMINATIONS THAT PRACTICE IMMEESTOX. 



Denominations. 


_£ 
O 

i 
< 


o 

M 



§ 


*3 r 
1* 




5 


£8 

CJ 


5 


Anti-Mission Baptists 

Free-Will Baptists 


180 
148 


1.S00 

1,898 

IS 

66 

876 

8,000 
150 

800 


350 

1,044 

16 

70 
182 

8,000 

150 
850 


"ioa 


1,500 
4*866 


00,000 

59,791 
8,000 
6,577 

18,800 

850,000 

8,200 

86,380 


Six Principle l>:iptists 


Seventh-Stay Baptists 


4 


10 




On, of Bod, (Winebrennarian's). . 
Disciples (Campbelites) 































INCREASE IN TEN YEARS. 

The following is the rate of progress made in 
the Regular Baptist Churches in the United States 
during the last ten years, from 1S48 to 1858 : 

Associations. Churches. Ordained Ministers. Members 

1858 565 11,600 7,141 988,196 

I84S 481 8,805 4,950 667,750 

Increase, 144 8,895 



2,191 855,443 



OTHER FACTS. 

From the same source of information, it op- 
pears that in all churches practising immersion, 
there has been an increase of immersed believers, 
in ten years, of 475,878, being an average of 
47,5S7 each year. Besides these, many are yearly 
immersed in the various Pedobaptist churches. 

* This we regard as a very high estimate, but the figures were the result c* 
Inquiry of one of the most careful and reliable ministers of the denomhia* 
tioii to which they refer 



THE BAPTIST CHUiiCIl DIRECTORY. 257 

There are more than thirty weekly religion* 
periodicals, among the Baptists in the United 

States, with fourteen monthly, and two quarterly 

publications. 

As to institutions of learning, there are thirty- 
four colleges and twel/oe theological seminaries, 
besides other less important schools. 

BAPTISTS IN GREAT BRITAIN". 

From the Baptist Hand Book for 18G1 ; pub- 
lished in London, we learn that there are 34 As- 
sociations, including 1,150 churches, with 123,000 
members, nearly. The number of churches not 
connected with these Associations, is not stated. 
There has been a clear increase of members in 
these churches during I860, of about 12,000. 
The number of Communicants has trebled in 25 
years. The denomination has 7 Colleges, with 
an aggregate income of about $35,000. They 
have 13 Benevolent Societies, with an aggregate 
income of $189,000, nearly. The most import- 
ant of these Societies, is the Foreign Missionary, 
whose income is $147,700. About 70 places of 
worship were erected, rebuilt, or enlarged, during 
1859-GO. The denomination is rapidly increasing 
in numbers, influence, and public regard. 



CHAPTEE VIII. 

FOPwMS AND BLANKS. 

There is no fixed and necessary form for Let- 
ters of Dismission, Minutes of Councils, Conven- 
tions, and the like. They will vary according 
to the customs of churches and the taste of those 
who construct them. The following present sub- 
stantially the forms in common use ■ 

1. Letter of Dismission. 1 
The Baptist Church of - 



To the Baptist Church of . 

Dear Brethren : 

This is to certify that is a 

member in good and regular standing with us, and 

at own request is hereby dismissed for the 

purpose of uniting with you. "When — — has 

so united, connection with us will cease. 

Done by order of the Church. 
New York, May , 18 — . 



-, Ch. Cleric. 



This letter will be valid for months. 

1 See First Part, chap, viii., iii., 1. 
109 



THE BAPTIST CHURCH DIRECTORY. 259 

Note. — It is customary to limit letters to a specified time. 
If they are not used during that time, an explanation must be 
given to the church which granted them. The letters can bo 
renewed at the discretion of the church. 



2. Letter of Commendation. 

New York, May , 18 — , 

This certifies that is a member 

in good standing in the Baptist Church in 

— — , and is hereby commended to the confidence 
and fellowship of sister churches, wherever Pro- 
vidence may direct. 



Pastor Baptist Church. 

Note. — This form of letter is for members during a tempor- 
ary absence from home, and given either by the pastor or by 
the church. 



3. Letter of Notification. 

New York, May — — •, 18 — . 

To the Baptist Church. 

Dear Brethren : 

This certifies that was re- 
ceived by letter from you, to membership in the 

Baptist Church, May , 18—. 

— , Oh. Clerk. 



f?'jO THE BAPTIST CHURCH DIRECTORY. 

Note 1. — This form is by some churches attached to evert 
/etter of dismission granted, and is to be filled by the church 
receiving said letter, and returned to notify the church grant* 
ing it, that the member has been admitted to their fellowship. 

Xote 2. — Sometimes a letter is granted to u any church of 
the same faith and order," instead of to a specified church, in 
cases where the member is not certain with what church he 
may wish to unite. 

Xote 3. — "When members are dismissed to constitute a new 
church, that fact should be stated in the tetter. 



4. Minutes of Church Meeting. 

New York, May , 18 — . 

The church held its regular meeting for busi- 

ness this evening, at o'clock. Pastor, 

moderator. 

After singing, and reading the Scriptures, 
prayer was offered by • . 

Minutes of the last meeting were read and 
approved. 

[Then follows a faithful record of the business 
transacted.] • 

Meeting adjourned. 

, Clerk. 



Xote. — The records of a church should show, not only the 
bare minutes of its business, but a concise and comprehensive 
history of its progress, embracing all the important changes, 
incidents, and events which transpire in connection with it. 



THE BAPTIST CHURCH DIRECTORY. 261 



5. Call for an Ordaining Council. 

New York, May , 18—. 

Hio — — Baptist Church of 



To the Baptist Church of 

Dear Brethren : 

You are requested to send your pastor and two 

"brethren, to sit in council with us, July , at 

o'clock, to consider the propriety of pub- 
licly setting apart to the work of the Gospel 
ministry, our brother . 



The Council will meet in 

The following churches are invited : . . . 
By order of the Church, 

. Clerk. 



6. Call for a Recognizing Council. 

New York, May , 18—. 

* To the Baptist Church in . 

Dear Brethren : 

In behalf of a company of brethren and sis- 
ters in Christ, you are requested to send your 
pastor and two delegates, to meet in council at 

, July , at o'clock, to consider 

the propriety of recognizing said company of 



262 THE BAPTIST CHURCH DIRECTORY. 

brethren and sisters, as a regular and independ- 
ent Church of Christ. 

The following churches are invited: . . . 
* • ••••••••••••• 

Affectionately yours, etc., 



5 

Com. or Clerk. 



7. Call for an Advisory Council. 

New York, May , 18 — * 

The Baptist Church, 

To the Baptist Church of 

Dear Brethren : 

You are requested to send your pastor and 

two delegates, to sit in council July , 18 — , at 

o'clock, to advise with us concerning cer- 
tain unhappy difficulties existing among us, 
which are disturbing our peace, and threatening 
the most serious consequences to the welfare of 
the church. 1 

The council will be held at . The fol- 
lowing churches are invited : 

By order of the Church, 



Clerk. 



1 See First Part, chap xii. 1. 



TIIE BAPTIST CHURCH DIRECTORY. 263 

Note 1. — An advisory council may be called by individuals or 
by a church. It may also be called to give advice as to other 
matters, than those which disturb the peace and harmony of 
the church. 

Note 2. — The form of the call should indicate the object of 
the council, and the churches invited. 



8. Minutes of a Council. 

New York, May , 18 — 

An ecclesiastical council, called by the 

church, convened at this day, at — — 

o'clock. 

Organized by choosing Mode- 
rator, and Clerk. 

Prayer was offered by . 

The records of the church, relating to the call 
of this council were read, stating the object to 
be \ ...... . 

The credentials of delegates were presented. 
The following churches were represented by the 
following brethren : 

Churches. Delegates. 



[Then follows a faithful record of whatever 
business is done.] 
Council dissolved. 

Moderator. 

Cleric. 



264 THE BAPTIST CHURCH DIRECTORY. 

Note 1. — A true and faithful record of the proceedings of 
the council is to be made by the clerk, read and approved by 
the council at the close, and signed by the moderator and 
clerk. 

Note 2. — A copy of the minutes duly certified and signed, 
should be furnished to the church, or persons calling th« 
council. 



9. Minutes of Committee. 

New York, May, 18 — 

Committee met at at 

— o'clock. 

Present, 

Brother in the chair. 



Prayer by . 

Minutes of last meeting read and approved. 

[Record of business.] 

Adjourned. 

Secretary. 



10. Minutes of a Convention. 

New York, May, — 18— 

A convention called to consider 

. . . . met at , at o'clock. 

was chosen Chairman, and 



Secretary. 



THE BAPTIST CHURCH DIRECTORY. 265 

After prayer by , the Chairman 

stated the object of the Convention to be ... . 
[Then follows a record of proceedings.] 
Adjourned or dissolved. 

Chairman. 

— Secretary. 

Note. — The rules of order for all meetings of business, 
whether churches, councils, conventions, or committees, are 
substantially the same. But each body has a right to form 
rules for itself, and decide its own order of business. 



11. Form of License. 

It is customary for churches to give a license 
to those who are believed to have been called to 
preach the Gospel, but are not yet ready to be 
ordained and enter fully upon the work of the 
ministry. 

The following is a form which may be varied 
according to circumstances. 

License. 1 
This certifies that Brother » i u 



member of the church, in g^od 

standing, and held by us in high esteem ; and 
believing him to have been called of God to the 



1 See First Part, chap. vii. 8. 

12 



266 THE BAPTIST CHURCH DIRECTORY. 

work of the Gospel ministry, we hereby give 
him our entire and cordial approbation in the 
improvement of his gifts, by preaching the 
Gospel as Providence may afford him an oppor- 
tunity, praying the great Head of the church to 
endow him with all needful grace, and crown his 
labors w T ith abundant success. 

Done by order of the church, This day, 
May , 18—. 

Pastor. 

Clerk. 



12. Certificate of Ordination. 
This certifies, that our Brother 



was publicly ordained and set apart to the work 
of the Gospel ministry, with prayer, and the lay- 
ing on of hands, by the ministers, according to 
the usages of Baptist churches, on May — , 18 — . 

That he was called to ordination by the 

Church, of which he was a member, and which, 
after full and sufficient opportunity to judge of 
his gifts, were agreed in the opinion, that he was 
called of God to the work of the ministry. 

That churches were represented in the 

council, by ministers, and lay- 
men, and that after a full, fair, and deliberate 



THE BAPTIST CHURCH DIRECTORY. 267 

examination, being satisfied on all points, the 
council did unanimously recommend his ordina- 
tion. 

That our Brother did accord- 
ingly receive the full, entire, and hearty appro- 
bation of the council, in his officially entering 
upon the work of the ministry, administering 
the ordinances of the Gospel, and performing all 
those duties, and enjoying all those privileges to 
which a minister of Christ is called. 

And may the blessing of the great Head of the 
Church attend him, crown his labors with abund- 
ant success, and make him an honored instru- 
ment of good to Zion and the world. 

. Moderator. 

-^ Clerk. 

New Yokk, Sept. — , 18—. 



CHAPTER IX. 

BENEVOLENT SOCIETIES. 

Every Christian should have a general knowl- 
edge of what is being done, especially by his own 
denomination, for the spread of the Gospel, and 
the conversion of the world. The following are 
the principal benevolent societies, for missionary 
purposes, connected with the Baptist denomina- 
tion ; in this country. — ■ 

1. Missionary Union. 1814. 

On February 19, 1812, Rev. Adoniram Judson, 
in company with Rev. Mr. Newell, and their wives, 
sailed from Salem, Mass., as missionaries for Asia, 
under the auspices of the American Board of 
Commissioners for Foreign Missions. The Rev. 
Luther Rice, together with Rev. Messrs. Nott and 
Hall, sailed the day before from Philadelphia, for 
the same destination. Strange as it may seem, 
Mr. Judson and his wife, and Mr. Rice, though 
separated on their voyage, experienced a similar 
change of views respecting the ordinance of bap- 



THE BAPTIST CHURCH DIRECTORY. 269 

tism, and on reaching India, they united them- 
selves with the Baptists, and resigning their connec- 
tion with the Board of Commissioners, sent back 
an appeal for support to the Baptists of America. 

Their plans for the establishment of a mission, 
were met by the most decided hostility on the part 
of the British Government, and they were com- 
pelled to leave Calcutta, when Mr. Eice returned 
to America, to excite if possible a deeper interest 
on behalf of the heathen, while Mr. Judson, in a 
very providential manner, and contrary to all his 
previous plans, entered Burmah, and arrived at 
Rangoon, July, 1813. 

These events deeply aroused the attention of 
American Baptists, and produced a general con- 
viction that immediate efforts should be made to 
organize a society for the support of foreign mis- 
sions. Accordingly a convention w T as called, 
composed of delegates from churches and asso- 
ciations. This convention met in Philadelphia 
May 18, 1814, when the "Triennial Convention " 
was formed, under the name of "The- General 
Missionary Convention of the Baptist Denomi- 
nation in the United States of America for 
Foreign Missions." This society continued to 
operate efficiently until November, 1845, when 
at a special meeting held in New York, various 
changes were made in its constitution and tho 
mode of its operations, and the name changed to 



270 THE BAPTIST CHURCH DIRECTORY. 

that of " American Baptist Missionary Union, ,; 
which it still retains. 

At the last annual meeting, held in Philadel- 
phia, May, 1858, the society reported for the 
year then just closed, $97,808 collected, and 
$97,797 expended ; 81 missionaries and 246 native 
assistants ; 107 missions, and 779 out stations ; 
312 churches; 22,669 church members, about 
14,000 of whom are in Asia and 7,000 in Eu- 
rope. About 3,000 baptisms were reported dur- 
ing the past year. These missions are in Bur- 
mah, Assam, Siam, Arracan, China, France, 
afid Germany, and in three tribes of American 
Indians. Those in Asia are chiefly in Burmah, 
and those in Europe mostly in Germany. 

The Union meets annually, as does its Board 
but the administration of its affairs is chiefly in 
the hands of the Executive Committee, which 
holds weekly meetings, and is located in Boston. 

2. American Baptist Publication Society. 1824. 

The American Baptist Publication Society 
grew out of the " Baptist General Tract Society," 
which was formed at Washington, D. C, Feb. 
20, 1824. The Tract Society itself grew out of a 
concurrence of providential circumstances, evi- 
dently designed to foster a gracious enterprise 
for the good of society. Rev. Noah Davis, 



THE BAPTIST CHURCH DIRECTORY. 271 

Rev. J. D. Knowles, and Rev. Dr. Staughton, wera 
chiefly instrumental in its origination. 

During its first year, this Society published 
nineteen tracts, containing, in all, fifty-six pages, 
of which 86,000 copies, in the aggregate, were 
circulated. In 1826, the society was trans- 
ferred to Philadelphia, as better calculated for 
the centre of its operations. In 1827, the publi- 
cation of % a monthly magazine was commenced, 
with the title of Baptist Tract Magazine. At 
length a necessity for looks became apparent, to 
supply Sabbath-school libraries, and furnish 
religious reading for families. Books of a denom- 
inational character, such as other societies would 
not, and private publishers could not, at the 
time, well supply, were -called for. 

At the sixteenth anniversary, held with the 
Tabernacle church in New York, April, 1840, 
the Society was reorganized on a broader basis, 
and called the " American Baptist Publication 
Society," for the publication of a denominational 
and general religious literature. During the 
previous sixteen years of its existence, 160 diffe- 
rent tracts had been published, of which about 
54,000,000 pages had been circulated at au 
expense of not far from $86,000. A fund for tho 
erection of a Tract House had been raised 
amounting to nearly $10/000. 



X fJ THE BAPTIST CHURCH I ;\\ 

After its reorganization the Society extended 

its operations, and pursued them with increased 
vigor. Particularly did the work of Co!j>or: 
receive great attention. In 1855 the constitution 

was still further amended, and in 1856 the "New 
England Sunday School Union. " a society simi- 
lar in character and aim, was merged in this. 
It deserved to be noticed that as early as 1811, a 
.ety called the "Evangelical Tract .Society," 
was organized by the Baptists in Boston, and 
from that time onward Boston had been the 
centre of operations in the department of reli- 
g us publication by the Baptists, but which was 
chiefly confined to New England. 

From the last report of the Publication 
Society, it appears that during the year previous 
to May 1858, (60,585 were collected, and 
,430 were disbursed. During the year, fifty- 
three colporters had been employed, whose 
aggregate labors amounted to more than twenty- 
en years : 20,059 volumes sold, 4,996 volumes 
given away; lS7,lS-i pages of tracts distributed; 
3/203 sermons preached, 1,107 prayer-meetings 
held, S02 converts baptized, eighteen churches 
formed, twenty-nine Sabbath-schools organized. 
Of the " Young Reaper," a periodical for Sun- 
day schools, 70,000 copies were issued monthly. 



THE BAPTIST CHURCH DIRECTORY. 273 

3. Some Mission Society* 1832. 

Strictly speaking, the first society organized by 
American Baptists for missionary purposes, waa 
& home mission society. Tin's was the u Massa- 
chusetts .Baptist Missionary Society," organized in 
1802, "to furnish occasional preaching, and to 
promote the knowledge of evangelical truth in 
the new settlements within the United States, or 
further, if circumstances should render it proper." 
Other societies were subsequently formed, as the 
" New York Baptist Missionary Society." These 
continued for many years to perform efficient 
service in the cause of home evangelization. But 
they were, to a great degree, local in their ope- 
rations, and restricted in their membership; 
they did not command the sympathies and the 
cooperation of the denomination generally. A 
national society was needed. 

Chiefly through the efforts of Baptists in Bos- 
ton, an exploration of the new States and territo- 
riee was undertaken, with a view to organize a 
society for more comprehensive operations. This 
work of exploration was performed by Bev. Jon- 
athan Going, and was so efficiently done, and tho 
necessity of more extended missionary efforts so 
earnestly pressed upon tl e churches as to lead 
to the organization of the present society. 
12* 



274 THE BAPTIST CHUKCH DIRECTORY. 

Preliminary steps having been taken, the 
4i American Baptist Home Mission Society," was 
organized by a convention called for that pur- 
pose, April 27, 1832. 

The Board is located in New York, and holds 
monthly meetings, the Society itself meeting an- 
nually. At its last anniversary, in May, 1858, 
the Society reported $43,126 received during the 
year then just closed ; $47,634 disbursed in the 
same time. During that year, 93 missionaries 
and 6 collecting agents had been employed. 
These missionaries were distributed in 16 states, 
territories and provinces. Of these, also, twenty 
preached the Gospel in eight different languages 
besides the English. The number of stations and 
out-stations 247, and an aggregate of labor equal 
to that of one man for 64 years. Conversions 
during the year about 1,000 ; of whom 593 were 
baptized into the fellowship of churches ; and 27 
new churches were organized. 

4. American and Foreign Bible Society. 1838. 

Previous to the year 1887, American Baptists 
had cooperated with the American Bible Society 
in their work of translating and distributing the 
word of God among the heathen. The American 
Bible Society being a union society, composed of 
and sustained by all evangelical Christians, it 



THE BAPTIST CHURCH DIRECTORY, 275 

was thought better to pass contributions for 
Bible circulation through that society, than to 
organize another. 

Bev. Mr. Pearce and Kev. Mr. Yates, Baptist 
missionaries in India, had completed a transla- 
tion of the Scriptures into Bengalee, acknow- 
ledged to be one of the best ever made ifito a 
foreign tongue. This translation the British and 
Foreign Bible Society refused to assist them in 
the printing and circulation of, not because it 
was not faithful, but because it rendered the 
word baptize by a word meaning to dip. In 
1835, a letter was received by the American 
Bible Society from Mr. Pearce, inquiring if that 
society would aid them where the British society 
had refused. These missionaries in Calcutta 
knew that American Baptists contributed large 
sums of money to the treasury of the American 
Bible Society, and doubtless supposed they would 
be willing to appropriate a part of it to aid the 
Baptist missions in India. In this, however, 
they were mistaken. 

During about one year the Board of the Ame- 
rican Society debated the propriety of granting 
the request. At length they decided to refuse 
the aid asked for, and at the following anniver- 
sary the. Society sanctioned the action of the 
Board, though the Baptist members both of tho 



276 THE BAPTIST CHURCH DIRECTORY. 

Board and of the Society, earnestly protested 
against such action, as most unjust, unreasonable, 
and inexpedient. 

It appears that Baptists had contributed to the 
funds of this society nearly $15,000 in legacies 
alone, and probably nearly as much more in 
other ways. And yet, in return, all the Society 
had ever appropriated for the aid of Baptists was 
$28,450, more than $1,200 of which was given 
in Bibles, and not in money. 

Such being the case, the pastors and members 
of the churches resolved that they would have a 
Bible Society of their own, and no longer sup- 
port one which refused assistance to their own 
brethren for no other reason than because their 
translation was too faithful to the original. 

May 12, 1836, a large convention met in the 
Oliver street church, New York, and after dis- 
cussion, proceeded to organize the American and 
Foreign Bible Society. Rev. Spencer II. Cone, 
who had been prominent in these proceedings, 
was its first president, and for many years con 
tinued to fill that office ; and William Colgate, 
Esq., was for a similar period its treasurer. The 
first annual meeting of the Society was held in 
Philadelphia, May 1, 1837. The report of the 
treasurer shows that during the first year of its 
existence over $21,000 were contributed for its 



THE BAPTIST CHURCH DIRECTORY. 271 

use. The Society continued its operations with 
increasing interest and success. It applied to 
the legislature of New York for a charter, but 
was met by most decided and persevering oppo- 
sion from the American Bible Society, and from 
other sources, until in 1848 a charter was secured 
and accepted. 

The Society meets annually ; the Board is lo- 
cated in New York, and holds monthly meetings. 
Its funds are appropiated to print and circulate 
the sacred Scriptures, and to sustain Bible read- 
ing colportors. Its fields are in America, Can- 
ada, New Mexico, Germany, Greece, China, and 
Burmah. During the year previous to May, 1858, 
the Society has received $40,189 for its gene- 
ral purposes, and expended $45,293. About 
$12,000 towards the expense of the new Bible 
House, have also been collected. Thirteen col- 
porters are sustained in Germany. There were 
485 baptisms reported during the year. 

5. American Baptist Free Mission Society. 1843. 

The organization of the Free Mission Society 
was owing to a desire on the part of those who 
engaged in it, to have a society for the purpose 
of missions, so entirely free from every suspicion 
of connection or sympathy with slavery, as not 
to receive money to its treasury contribi ed by 



278 THE BAPTIST CHURCH DIRECTORY. 

slaveholders, or which was the known avails of 
slavery. Such persons were not altogether satis* 
fled with existing societies in this respect, and 
desired one which should be distinctly and plainly 
understood on that point. 

A preliminary meeting was held in the Tre- 
mont Chapel, Boston, May 4, 1843, when a 
committee was appointed to draft a constitution, 
and then adjourn till May 31, 1843. At that 
time the convention assembled in the same place, 
and an organization was effected under the name 
of the "American and Foreign Baptist Mission- 
ary Society," which name was subsequently 
changed to that which it now bears. In June, 
1846, the Society was chartered by the legislature 
of Maine, which charter was accepted and 
adopted at a special meeting held in Utica in 
November following. 

The operations of the Society have been 
limited. It has, however, had missionaries in 
Hayti, Canada, and several western States, and 
is now sustaining several in Burmah. It issues 
a weekly religious paper, published in the city 
of New York, called the " American Baptist." 
The receipts of the Society in its various 
operations, for the year closing May, 1857, were 
a little more than $13,000, and its expenditure 
$7,329, leaving some $5,700 in the treasury. 



THE BAPTIST CHURCH DIRECTORY. 279 

The -Board is now located in the city of New 
York. 



6. The Southern Baptist Convention. 1845. 

For many years, Baptists throughout the 
United States, without sectional distinctions, had 
cooperated in the work of missions. But more 
recently, the question of slavery had been a 
source of dissatisfaction and discontent between 
the brethren and churches North and South. At 
length, the Board of the Triennial Convention at 
Boston (now the Missionary Union), in reply to 
some interrogatories from Alabama, said in 
substance, that they could not appoint as a mis- 
sionary, one who owned slaves, and insisted on 
holding them as property. This state of feeling, 
and these frequent mutual irritations, led the 
churches at the South to conclude that they 
could best perforin the missionary work devolv- 
ing on them by operating separately from the 
northern churches. 

Accordingly, in response to a call from the 
Board of the Virginia Foreign Baptist Mission- 
ary Society, a Convention met in Augusta, 
Georgia, May 8, 1845. This Convention was 
composed of delegates from churches, missionary 
societies, and other religious bodies of Baptists, 



280 THE BAPTIST CHURCH DIRECTORY 

chiefly at the South. After a presentation of 
the whole subject by a committee, the "Southern 
Baptist Convention " was organized. Rev. 
William JB. Johnson, CD., was its first presi- 
dent, and continued for several years to fill that 
office. The Convention at first was triennial^ 
but afterwards became liennial as it continues 
still to be. 

The Convention meets every two years at such 
places as may be agreed upon. It has a Foreign 
Missionary Board located in Richmond, Virginia; 
a Domestic Missionary Board located in Marion, 
Alabama ; a Bible Board located in Nashville, 
Tennessee. These Boards hold annual meetings 
at such places as they may select. 

By the sixth biennial report of the Conven- 
tion, made at its meeting in Louisville, Ken- 
tucky, May 8, 1857, there was reported by the 
Domestic Board, $40,420 collected from all 
sources during the preceding year, and about 
$37,300 expended. By the Foreign Missionary 
Board, in the same time, about $32,000 collected, 
and about 33,000 expended. This is expended 
chiefly on different missions in Africa, but a part 
of it in China. The Bible Board report about 
$33,000 collected, and about 31,000 expended, 
chiefly in home distribution. Making an ag- 
gregate of about $100,000 yearly expended in 



THE BAPTIST CHURCH DIRECTORY. 281 

missionary operations in Africa, China, and the 
southern and western States. 



7. Southern Bcvpbist Publication Society. 1847. 

The Southern Baptist Publication Society was 
organized at Savannah, Georgia, May 13, 1847, 
and arose out of the disturbed state of feeling on 
the question of slavery, existing between the 
North and South, as connected with missionary 
and general benevolent efforts. The South, be- 
lieving they could no longer cooperate with the 
North in existing societies, had already created 
organizations for missionary work, at home and 
abroad. 

Attention was next called to their existing 
sources of religious literature. The Publication 
Society, located at Philadelphia, had given the 
South no cause for complaints by the course it 
had pursued, still the prevailing sentiment de- 
manded a Southern Society. The first annual 
report of its board says, " The common sentiment 
was, give us a Southern Society, or we will 
patronize none ; the common demand was for a 
literature adapted to the genius of our own insti- 
tutions, thriving upon our own soil, fostered and 
cherished by our own intellect." 

Accordingly, and pursuant to a call issued the 



282 THE BAPTIST CHUKCH DIRECTORY. 

previous year, by the Central Association of Geor 
gia, dolegates met in Savannah, May 13, 1847, or- 
ganized this society, and entered upon the work 
of preparing and publishing religious books and 
tracts. The first annual report shows about 
$2,700 received into the treasury the first year, 
and a little more than that sum disbursed. By 
the report of the year closing with May, 1858, 
the receipts from all sources were $9,794 for that 
year, a,nd the expenditures $9,159. During the 
ten ye^rs of its operations, the society had issued 
222,175 volumes of its different works, being an 
aggregate of more than 82,000,000 pages, while 
several new works were in preparation, and the 
operations of the Society rapidly extending. 

The Society holds annual meetings, and its 
affairs are administered by a board located in 
Charleston, S. O. 

8. Other Societies. 

Education Societies. — In various states and 
sections of the country are education Societies, 
chiefly for the purpose of aiding indigent, but 
worthy young men, to procure an Education pre- 
paratory to entering upon the work of the Gos- 
pel ministry. The funds of these societies are 
supplied by contributions from churches and 



THE BAPTIST CHURCH DIRECTORY. 283 

individuals for this purpose. The amounts thus 
furnished to beneficiaries are, usually, only suffi 
cient to meet the expense of their board and 
tuition. Other necessary expenses are met by 
the student's own efforts, and the exercise of a 
rigid economy. 

These benefactions are bestowed only on those 
of undoubted worth and merit, and only after 
they have been recommended by the churches 
of which they are members. It is to be expected 
that in some instances, young men thus aided 
may disappoint the hopes of their friends and 
patrons ; but many of the most distinguished and 
useful of our ministers, have risen from obscurity 
to positions of honor and influence, by the timely 
and judicious assistance of these societies. 

Historical Societies. — There are in the United 
States several Baptist Historical Societies, the 
object of which is the collection and preservation 
of such facts as shall form material, at some 
future time, for a clear and comprehensive his- 
tory of the denomination. The early history of 
the churches and ministers, their trials and suc- 
cesses, the struggles and triumphs of their senti- 
ments, especially their relation to religious free- 
dom, all these merit a permanent record. 

The labors, sufferings, and achiever lents of the 



284 THE BAPTIST CHURCH DIRECTORY. 

fathers should be carefully gathered and guarded, 
and transmitted to the children, to stimulate 
their zeal, and inspire their gratitude. Many 
facts which now would be regarded as scarcely 
worthy of note, would, if preserved, be cherished 
by future generations as a precious legacy. 

American Bible Union. — The American Bi 
ble Union, though not a Baptist Society, yet, as 
it was originated by Baptists, and as that denorui 
nation is more largely represented in its board oi 
officers and its membership than any other, it 
may with propriety be mentioned here. 

The object of the Bible Union as presented by 
its constitution, is to procure accurate and faith- 
ful translations of the Holy Scriptures, in all lan- 
guages. Its labors thus far, however, have been 
mainly directed to secure a corrected version of 
the English Scriptures. It is conceded that in 
the common version of the Bible, there exists 
various errors and mistakes, some of which arose 
from the condition of biblical literature at the 
time the translation was made, some from the 
restrictions under which the translators were 
placed, and some from changes in the English 
language since that time. Some of these errors 
are important, many of them are unimportant ; 
nevertheless, the Word of God should be trans 



THE BAPTIST CHURCH LIRECTORY. 285 

lated from the inspired originals, into all Ian 
guages, with the greatest fidelity, and the nearest 
approach to perfection which it is possible for 
human learning and piety to attain. It will be 
observed that the Union embraces, also, in its 
constitutional provisions, the design of circu- 
lating, as well as of translating, the Bible in all 
languages. 

The history of the Bible Union goes back to 
June 10, 1850, at which time its organization 
took place. The Am. & For. Bible Society had 
been called into existence for the purpose of pro- 
curing faithful versions of the Scriptures in 
foreign tongues, but confined its issues and cir- 
culation of the English Scriptures to the common 
version. Some of the prominent members of 
that society believed that they ought to attempt 
to secure an accurate translation of the Bible in 
their own as well as in other languages. Fore- 
most among those was the venerable Dr. Cone, 
who, more than any other man, had been promi- 
nent in the formation of the Society, and in all 
of its operations. The large majority of the 
members, however, while they saw and conceded 
the importance of the work itself, did not think 
that Society should undertake the translation or 
revision of the English Scriptures. 

At the anniversary of the Am. & For. Bible 



286 THE BAPTIST CHURCH DIRECTORY. 

Society, held in the city of New York, in May, 
1850, this question came up, and after a pn> 
tracted discussion, the Society voted to confine 
its labors in the circulation of the English Scrip- 
tures to the common version, as it had previously 
done. This was regarded, by the members who 
took a different view of the question, as binding 
the Society to a policy which they could not 
approve. Dr. Cone was reelected president, but 
declined to accept. On the 27th of the same 
month, a preliminary meeting was held, and on 
June 10, 1850, at a meeting held in the Mul- 
bury St. Tabernacle, in New York, the Bible 
Union was organized. Dr. Cone was elected 
president, and so continued till his death. Wm. 
H. Wykoff was chosen corresponding secretary, 
and William Colgate treasurer. 

The members and officers of the Union are 
connected with different denominations. Its 
Board is located in New York. Its anniversary 
is held in the month of October. It has had 
employed at various times a considerable num- 
ber of translators, or revisors, engaged upon the 
English Scriptures. These are mostly in this 
country, and are connected with different de- 
nominations. The treasurer's report for the first 
four months of the society's existence, showed 
$5,595 received. The second annual report was 



THE BAPTIST CHURCH DIRECTORY. 287 

$14,495; the third, $16,799. The report for 
1858, shows that $35,376 were raised 'and ex- 
pended during the year. Of this sum, $17,561 
were expended on the department of English 
Scriptures, something more than $10,000 an 
salaries and expenses of agents, officers and 
assistants, and the balance in various items. 



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